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CAVLORD

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Cornell University Library

BX345 .P49 1898


Orthodox confession of the

,Ca}fio'ij=,,,a"'*

3 1924 029 363 094


olin

The
tine

original of

tiiis

book

is in

Cornell University Library.

There are no known copyright

restrictions in

the United States on the use of the

text.

http://archive.org/details/cu31924029363094

THE

ORTHODOX CONFESSION
OF THE

CATHOLIC AND APOSTOLIC

EASTERN CHURCH
FROM THE VERSION OF

PETER MOGILA.
FAITHFULLY TRANSLATED INTO ENGLISH.

EDITED WITH PREFACE


BY
J.

J.

OVERBECK,

D.D.

AND WITH

INTRODUCTORY" NOTICE
BY
J.

N.

W.

B.

ROBERTSON.

London

THOMAS BAKER, SOHO SQUARE.


189S.

INTRODUCTORY NOTICE.
The

present version of the famous Catechism of Peter

Mogila

is

attributed

to

Lodvill, or Ludville and

1772.

Philip

Lodvel,

otherwise

was originally published

in

Thus having the merit of being the first


work in English on the doctrines and

authoritative

practices of the

Orthodox Church.

Philip Lodvel,

who

appears to have been born in

Oxfordshire, was a convert to Orthodoxy, and a


worshipper and communicant in the Russian Church
He
in London, where he also received the Prayer-oil.
died on the 14th of March, j.767, and was buried in

Stratfordde-Bow Churchyard on the 22nd of the same


month. A daughter of his, also an Orthodox, married
Peter Paradise, British Consul at Salonica

John Paradise, D.C.L.

of Oxford,

whose son

was the friend and

correspondent of Dr. Johnson.


J.

N.

W.

B.

EOBERTSON.

THE

OETHODOX CONFESSION
THE CATHOLIC AND APOSTOLIC
EASTEEN CHUECH.
(FAITHFULLY TRANSLATED FROM THE ORIGINALS.)
" Meditate upon these things
"

Take heed unto

thyself,

give thyself wholly to them.

and unto thy Doctrine

doing thou shalt save thyself."

Tim.

iv.

15 and 16.

continue in them

For

in so

PEEFACE.
Among

the

many Orthodox Catechisms

authoritative,

there

is

none more

none more comprehensive, than Peter Mogila's

we here reproduce

Confessio Ortkodoxa, which

after

an old

English translation, only altering some archaisms in spelling and a few inexact expressions.

Symeon

Peter Mogila, the son of

Ivanovitch, hospodar of

Wallachia, was raised in 1632 to the Metropolitan see of


KiefP.

He was

man

distinguished by learning and piety,

who made it the aim of his life to combat the doctrinal errors
of Eomanism and Calvinism. For this purpose he prepared,
or rather revised, in a provincial synod (1640), assisted by
three Bishops, a Catechism,

whose author

is

said to have been

Igumen (abbot) of a Kieff


monastery.
Subsequently the Synod of Jassy examined it,
and in 1643 the four Patriarchs approved and recommended
Isaias Trophimovitch Koslovsky,

it

as a safe

and

faithful guide for all

Orthodox Christians.

Anglican and Protestant divines generally, seeing the


agreement of our Catechism with expressions and doctrines
of the Council of Trent, have denounced

Latinism.

But they forgot

it

as tainted with

the while what a large por-

all

Church had preserved,


of the Greek and the Latin

tion of Orthodox teaching the Latin

and how the common

fight

Churches against the inroad of Protestantism into the East


and West could but welcome the points of contact between
the two Churches.

But the

careful examination

and appro-

bation of the highest ecclesiastical authorities

guarantee that our faith

is

are a sure
here represented pure and un-

tainted.

THE EDITOE.

THE TRANSLATOE TO THE DEVOUT


OHEISTIAN EEADER.
Dearly beloved Brother, in our Lord and God, and Saviour,
Jesus Christ,

Be pleased

to accept this

Fellow- Servant

Labour of Love, of thine unworthy

who mindful

of the

Command, " When

thou

art converted, strengthen thy Brethren^'' presenteth, with all

Humility, these his Endeavours, for thine Attainment of


the Truth

and everlasting Salvation

And,

in return, assist

him with thy Prayers, to the throne of Grace and Mercy


that whilst he offereth Instruction to others, he

may

so take

heed unto himself, that he become not a Cast-away.

Thus

saith the

Lord, Stand ye in the Ways, and

ask for the old Paths, where

and ye

is the

shall find Rest for your Souls.

Unto you that fear

my Name

see,

good Way, and walk

Jekem.

shall the

ness arise with healing in his Wings.

and

therein,

vi. 16.

Sun of Righteous-

Mal.

iv. 2.

The Orthodox Confession of

the

THE OETHODOX CONFESSION


OF THE

CATHOLIC AND APOSTOLIC EASTEEN CHURCH.

Nectarius,

By

the Mercy of God, Patriarch of the

salem and of

all

Holy City of Jeru-

Palestine,

TO
All orthodox Readers,

my beloved

Brethren, and Children in

the Lord, Grace, Peace, and Mercy, from God.


If thou desirest, dear Reader, to be instructed in the right
Faith and to be enlightened with the Brightness of the
immaterial Light ; now, whilst thou livest in this thy Material

Body which

is

to live above all visible Beings,

and

to

ascend on the Wings of the Mind, to God ; it behoveth thee


to read, with the closest Attention, this little book, which
containeth a very compendious, yet plain and clear, Compre-

hension of true Doctrine


as appears, I think fully, from
the Title of it being called. The Orthodox Confession of the
:

Greeks, which is as much as to say: the Pure and Peculiar;


inasmuch as it hath no Admixture of Novelty from other
Religions. It was originally composed in the Russian Church,
which, for a long series of Time, hath conformed herself to
the orthodox Canon of the Eastern Church on the foUowino'
occasion.

Peter Mogila, who lately departed piously, and holily, unto


God, being chosen, and ordained, an orthodox Metropolitan,
by the most holy, and eminent, the Lord Theophanes, Patriarch of Jerusalem; when he took upon him the Government
of the Church of Kieif that was committed to his charge he
found his Flock confused and infected, with certain novel
Opinions of Sectaries entirely contrary to the genuine and

Catholic

and Apostolic Eastern Church.

ancient Doctrine of their Forefathers. Wherefore, as became a good Shepherd and zealous Defender of the Faith,
he entered immediately on a Resolution, the most pious and
pleasing to God, of restoring and conducting the Russian
Church into that purity of the holy Doctrine, in which it had

And of utterly rooting


:
out again those novel Opinions, which then began to spring
up in those Parts and also of filling his spiritual Garner

flourished from its first Beginning

with a joyful Harvest of good and wholesome Fruits.


Having thus wisely and duly determined with himself,
he entered upon the "Work without any Delay; and convened, in his metropolitical City, a number of the learned
and eminent Persons of his Province Having first of all
gathered together his three Bishops who were ordained at
the same time together with him by the same most praiseworthy Patriarch of Jerusalem.
Here after many Disquisitions, it was, with one Consent and one Voice, agreed by
all, that they should consign this Exposition of the Faith to
writing. Point by Point, and lay it before the Church of
Constantinople, and her holy Synod, for a more mature
Examination, and Judgment of the Matter (for at that
time they followed the Authority of that Church, and unto
her, as to an Head did all the Orthodox Greeks submit
and on her fixed their Attention, as on a most
themselves
sure Guide) to the end that whatsoever Articles she confirmed by her Approbation, the same they should firmly
retain : and reject as spurious and false, whatsoever she
condemned. Having in this manner finished the book which
they called The Exposition of the Russian Faith; they
solicited that some Bynodical Curators, and Patriarchal Exarchs, might be sent into Moldavia, and promised, that they
should send thither also certain Delegates from themselves
by whom these Heads of their Faith should first be accurately examined, namely, whether they agreed or not, with
the sound and right Doctrines of the Eastern Church, After
which they should be publicly and solemnly communicated
There were therefore sent
to the Church of Constantinople.
for this purpose, from the holy Synod, the most holy Metro:

politan of Bice, Porphyrins

and Meletius

Syrigits,

Doctor

The Orthodox Gcmfession of

the

Man who from his Childhood, having been


nourished and brought up in true, and holy Doctrines, was
most eminent for Sanctity of Life and exquisite Learning ;
and was deservedly esteemed to be, and really was, the
Preacher, Interpreter, and very Rule itself, of the most
of the Church, a

Representing
and vested with
the most full and plenary Powers of the whole sacred
Synod; he went into Moldavia, as we had said, together
with Porphyrius ; whither also, sent from the Russians,
came Isaias Trophimus, and Conovicius, and Xenovicius
Men truly excellent, adorned with all kind of Learning and
liberal Knowledge.
These three taking God only for their
Gruide and Master, who is the Giver of all Knowledge, and
of all true Holiness and Understanding, brought the book
to this excellent Conclusion
having by much mutual Disquisition and Disputation thoroughly purged it from all
foreign Doctrines and Defilements of Novelty, and then forthwith he sent it to the most holy four orthodox Patriarchs,
genuine

and true Doctrines of the Faith.

therefore the very Person of the Patriarch

the Successors in the Seats of the Apostles, to be reviewed


and considered of. They also confirmed it with their Approbation, as containing the true and genuine Doctrines,
and in nothing departing from the sincere and catholic

And declared it to be pure and un:


by the universal Judgment, Determination, and
Consent of all, And furthermore by their own proper subscription, and of their Clergy as appears hereunto
annexed,
they decreed and confirmed it ; and entitled it, not
only of
the Russians, but by a more universal Appellation,
The
Faith of the Greeks

corrupt;

orthodox Confession of

all

the

Yet however, this


had in print among the
Russians, so among the Greeks it was only to
be had in
Manuscripts, and that but very rarely: Whereupon
the
Lord Panagiota, Interpreter to his imperial Majesty
of the
East and West, A person of Wisdom and Piety, and
entirely
devoted to true Religion
as he is most regardful
and affectionate of our Greek Nation, and zealous
Contender for the
book

as

it

was but

Greeks.

lately to be

orthodox Faith

among

his

many

other magnificent

and public Employments, wherein he

is

daily

Works

and hourly

:::

Catholic

engaged,

and Apostolic Eastern Church.

undertook the Care and Patronand caused this book to be printed


at his own Expense in our and the Latin Languages
That every one, who was desirous to increase in Piety,
might without any Expense (For he caused the Copies
to be distributed to all gratis) be provided with a book
from whence as from a source of pure and living Water,
and out of the genuine Fountain of Salvation {Isaiah
xiii. 3) draw the sacred Doctrine of our Church, unpolluted with the muddy and foreign Opinions of Sectaries.
And now, let no one marvel, that this book is expressed in
a plain Style, and unadorned with Eloquence
seeing that
age

of

he

this

williDgly
also

thereby,

it

is

not only fitted for the learned, but the un-

For the wise and prudent Reader


ought not to regard the unfinished Manner of Expression,
but rather we
but the truth of the Words and Thoughts
are bound to the highest and most perpetual thanks unto
him who hath bestowed so great a Benefit upon us, and
implore God, with ceaseless Prayers, that he would be
and in the world to
pleased abundantly to reward him
everlasting
Retribution.
him
with
an
come, crown
Given at our Court at Constantinople Monastery the xx
Day of November cioioclxii.

learned Multitude also

Parthenius,

By the Mercy of God, Archbishop of Constantinpole, New


Rome, and Universal Patriarch.
Our Mediocrity, together with the sacred Congregation of
Archbishops, and Clergy, here present, have carefully perused
a Book transmitted unto us from our own Sister, the Church
of Little Russia, entitled. The Orthodox Confession of Faith
the Catholic and Apostolic Church of Christ; Wherein
those Things are treated of under a threefold Division, of
Faith, and Charity, and Hope ; so that Faith is set forth in

of

the

Twelve Articles of Faith, or the holy Nicene Creed


Commandments, and in the holy and

Charity in the Ten

The Orthodox Confesdoii of the

10

divinely inspired Scriptures of the Old

shewing what

is

and New Testaments,

necessary to be believed

Hope

in

the

Lord's Prayer, and the nine sacred Evangelical Beatitudes.


We find the said Book to be set in the Footsteps of the
Church of Christ and to be agreeable to the holy Canons,
from which it differeth not in any Part But not having
:

Eead the Latin Translation Thereof, which is in the opposite


Pages, we do only confirm that, which is written in our
Language, We do therefore with an unanimous and Synodical
Sentence ; decree and ordain, that every pious and orthodox
Christian, who is a Member of the Eastern and Apostolical
Church, do attentively, and sedulously, read and receive the
said Book.

In perpetual Faith and Assurance whereof we have confirmed these Presents with our Subscriptions this xi

March

Day

of

Year cidiocxliii.
Subscribed by the Hand of the most holy Patriarch thus
in the

By the Mercy
New Rome, and
JoANNicius, By the Mercy
Paethenids,
nople,

of God, Archbishop of Constantiuniversal Patriarch.

of God, Papas and Patriarch of

and Judge of the Universe.


Mercy of God, Patriarch of the Great City

the Great City of Alexandria,

Macaritjs,

By

the

of Antioah.
Paisius,

By

the

Mercy of God, Patriarch of

the holy City of

Jerusalem.

Laurence, of Ancyra.
Gregory, of Lissa.
Pachomius, of Chalcedon.
Parthbnius, of Adrianople.
JoANNicius, of Berrhaea.
Mbletids, of Rhodes.

Cornblids, of Methymna.
Gabriel, of Lacedcemon.

Parthbnids, of

Cliio.

Lascaris, Great Logothetes of the great Church.


Christoddlus, Great Oeconomus of the great Church.
Michael, Great Rhetor of the great Church.

Theologus, Priest, Great Chaplain of the great Church.


George, Lesser Chaplain of the great Church.

The Great Ghartophylax,

of the great Church.

Catholic

and Apostolic Eastern Church.

Thomas Blastus, Protecdik of the

11

great Church.

Philip, Frotonotary of the great Church.


CoNSTANTiNE, Protapostolary of the great Church.

NicoLAUs, Logothetes of the great Church.


CoNSTANTiNE, Comentariends of the great Church.

Michael, Dicoeophylax of the great Church.


Chrtsosculds, Logothetes of the public Treasury of

the great

Church.

These copies are to be given, and presented gratis, to


pious Christians, for
illustrious

all

the Benefit of the Soul of the most

and eloquent Lord, the Lord


Panagiota.

The Orthodox Confession of the

12

THE OETHODOX CONFESSION OF FAITH


OP THE

CATHOLIC AND APOSTOLIC EASTEKN CHUECH.

PART

I.

Question

What doth it behove a


Man to believe and do, that

1.

Catholic

he

and Orthodox Christian

may have

eternal

life ?

Answer.
Right Faith and good Works
two, the same

is

for

whosoever holdeth these

a good Christian, and hath certain

eternal Salvation, as saith the Scripture {James

ii.

Hope

24.)

of

You

good Works a Man is justified, and not


and a little after (ver. 6), For as the Body
without the Spirit is dead; so Faith without Works is dead
The same affirmeth St. Paul (to Timothy, chap. i. 19),
also.
Holding Faith and a good Conscience, which some having put
away concerning Faith, have made shipwreck. And again
(1 Tim. iii. 9), Holding the Mystery of the Faith in a pure
see then

how

by Faith only

that hy
;

Conscience.

Question

2.

Wherefore doth it behove a Christian


and then to do good Works ?

first

to

believe,

Answer.
Because without Faith none can please God, as saith St.
Paul {Heb. xi. 6), Without Faith it is impossible to please
him: For he that cometh to God, must believe that he is and
that he is a Rewarder of them who diligently seek him.
That

Catholic

and Apostolic Eastern Church.

13

a Christian therefore be acceptable to God, and his Works


pleasing before him, it is necessary that, First, he have
Faith in God ; and Secondly, that he guide his Life by that
Faith.

Question
In what do these two consist

3.

Answer.
In these three Theological Virtues, Faith, Hope, and
Chaeitt into which three Parts it is our Intent to divide
this Confession
namely, in the First Part we shall treat
concerning Faith
In the Second, of Hope and the Lord's
Prayer, and the Evangelical Beatitudes
And, lastly, in
the Third Part, of the divine Law, in which the Love of
God and of our Neighbour
is contained.
'&'
;

Question

What

is

4.

Faith?

Answer.
Faith (according

to the blessed Paul, Heb. xi. 1) is the sub-

stance of Things hoped for, the Evidence of Things not seen ;


for by it the Elders have obtained a good Report; or, the

'

Orthodox Catholic and Apostolic Faith is to believe with the


Heart and confess with the Mouth, one God in three Persons.
As the same Apostle teacheth us {Rom. x. 10), With the
Heart is believed unto Righteousness, and with the Mouth Confession is made unto Salvation.
Further, every orthodox Christian ought firmly and without doubting, to believe

all

the Articles of Faith that the

Catholic and Orthodox Church believeth; which were delivered unto the Church from our Lord Jesus Christ by the
And which have been expounded and approved
Apostles
by General Councils {Synod 6, Canon 82). These also is
he to believe with a real and sincere Faith ; as the Apostle
:

commandeth (2 Thess. ii. 15), Therefore, Brethren, standfast,


and hold the Traditions which ye have been taught, whether by

The Orthodox Confession of the

14

Word

or our Epistle.

And

again elsewhere (1 Cor.

xi.

2),

Now I praise you, Brethren, that you rememher me in all


things, and keep the Traditions as I have delivered them unto
From hence it is manifest that the Articles of Faith
you.
have received their Authority and Approbation partly from
the holy Scriptures, partly from ecclesiastical Tradition, and
the Doctrines of Councils, and of the holy Fathers ; which
matter St. Dionysius thus explaineth {Hierarch. EccL, cap. I,
page 108, Morell), " The Oracles delivered of God are the
Essence and Foundation of this our Hierarchy.
Of these we
chiefly reverence whatever our divine Teachers the Apostles have
delivered unto us in the sacred and theological Books; and
next those things in which those most holy Men instituted and
initiated our Instructors and Leaders by a kind of immaterial
Initiation, and, as it were, from the very Transcript of the
Heavenly Hierarchy ; as it were, by a mental Communication ;

Means indeed of corporeal Speech, but not the MateriThat is, the Precepts of the Church are
of Writing."
of two kinds, the one committed to writing, which are conby the

ality

tained in the divine Books

of sacred

Scripture,

and the

other delivered from the Apostles by "Word of Mouth.

These

same which the Councils and holy Fathers did afterwards more at large declare.
On this twofold Foundation
standeth built our Faith, which it is our Duty not only to
keep shut up in the Privacy of our own Breast, but undauntedly, and without doubting, to preach and profess
openly with our Mouths, according to the holy Psalmist and
St. Paul {Psal. cxvi. 10), J believed, and therefore have I
spoken; we believe, and therefore speak.
are the

Question

What
Faith

are the

Articles

5.

of the

Catholic

and Orthodox

Answer.
The Articles of the Orthodox and Catholic Faith are twelve
Number, according to the Creed of the first Council
held at Nice, and the second held at Constantinople:
in

In which Councils every thing belonging to our Faith

is

and Apostolic Eastern Church.

Catholic
laid

15

down

so accurately, and at large, that neither are we to


more nor ought we to believe less, than is therein
expressed ; nor may we understand or construe it in any

believe

other Sense, than did those Fathers.

Question

What

is

the

first

6.

Article of Faith

Answer.

I believe

in one God, the

and Earth, and of

Father Almighty, Maker of Heaven

and

all things visible

Question

What
Faith

are

the Doctrines

invisible.

7.

contained

in

this Article

of

Answer.
first, that we should
and confess, that God is One {Deut. vi. 4) to be
adored in most holy Trinity
and that in this divinity the
Father is the Origin and Root of the Son and the Holy

This Article includeth two Doctrines

believe

Ghost.

Secondly, that this Triune

of nothing, both visible

and

God

invisible

created all things out


;

as testifies the holy

Prophet {Psal. xxxiii. 9), He spoke, and they were made;


he commanded, and they were created.

Question

How

ought

I to

think of

God

8.

Answer.

God is one in most holy


Words of Scripture {Ephes.
iv. 6,) One God and Father of all, who is above all, and
through all, and in us all : Who, out of his infinite Goodness, created this World from nothing, that other Beings,
not that
in glorifying him might partake of his Felicity
Thou oughtest

Trinity,

to believe

according to

that

these

he wanted any thing

being in himself most completely

The Orthodox Confession of the

16

cannot any created Beings,


whether visible or invisible, not even the Angels themselves,
thoroughly comprehend the nature of God, forasmuch as
there can be no Proportion or Comparison between the
Creator and the Creature, It is sufficient for us (as saith
glorious
a

St.

and

Yet

perfect.

vi. p. 40, Morell), " If we


have one eternal aud unchangeable God,

Cyril of Jerusalem, Catech.

rightly profess

to

As the Lord himself


beside him there is no other God^
hath declared by his Prophet {Isaiah xliv. 6), / am God,
the First and the Last; beside me there is no other God.
After the same Manner, also, Moses exhorteth the Children
of Israel {Deut. vi. 4), Hear,
Israel, the Lord our God is
one Lord?

Question

9.

But, if God is One, it seemeth, of Necessity, that he


should also be one only in Person.

Answek.
It is not necessarily so

God, in his Nature and


is he Three
As our Saviour himself teacheth, saying unto his Apostles
Essence,

is

indeed but

for altho'

One

yet in Person

{Matth. xxviii. 19), Go, teach all Nations, baptizing them in the
the Father, and of the Son, and of the Holy Ghost.

name of

From whence it is manifest that in one and the same Godhead there be three distinct Persons, the Father, the Son
the Holy Ghost
The Father, of whose proper Essence the
Son was begotten, and the Holy Ghost proceeded before all

Ages The Son, begotten before all Worlds by the Father


and consubstantial with him The Holy Ghost, proceeding
from the Father from all Eternity, and co-essential with the
Father aud the Son, as the divine Damascene explaineth in
these Words (Book i. chap. 11), The Son and the Holy
Ghost are from the same Cause, namely, the Father; and
elsewhere (chap, x.) The Son is of the Father as
being begotten.
The Holy Ghost is also of the Father, not as being
;

but as proceeding.
Furthermore, Gregory the
Divine {De Spiritu Sancto, p. 64, Aid. p. 604, Also
p. 431)
on these Words of the Apostle to the Romans (chap.
begotten,

xi.

Catliolic

36)

and Apostolic Eastern Church.

of him and through him, and

to

17

him are

all things,

" The first, {i.e., of him) n>e apply to the


speaketh thus
Father, the second to the Son, and the third (that is, to him)
to the Holy Ghost ; from whence it is manifest that, in the
:

Godhead, there

is

a Trinity.

ference or Distinction,

we

Wherefore, without any Dif-

are baptizing in the

Name

Father, and of the Son, and of the Holy Ghost

of the

For what
the Father is in his Nature, the same is the Son and the
Holy Ghost. Now the Father is, in his Nature, true and
eternal God, the Creator of all things both visible and
invisible.
Such therefore is the Son, entirely without any
Difference, and the Holy Ghost
and all these are con;

substantial with

teacheth

(1

John

each other.
v. 7),

Accordingly the Evangelist

There are three that bear Record in

Heaven, the Father, the Word, and the Holy Ghost, and these
In which Words this only is to be excepted,
three are one.
that, as to the divine Essence, The Father is the Cause of
the Son and the Holy Ghost, inasmuch as both these Per-

Thus
sons have their Origin from him, and he from none.
are taught by our Saviour Jesus, who is Eternal Truth

we

Thus have we received from the holy Apostles.


Thus, and thus only, have both universal, aud particular
Councils, and the Doctors of the Church, taught, declared,
and decreed. And thus our Orthodox and Catholic Church
For this Faith the holy Martyrs
professeth and teacheth.
itself.

poured out their Blood, and laid down their lives. And this
Faith we must, with our whole Hearts, steadfastly believe
and keep firm and unshaken, laying down our Lives for it,
which,
if requisite, through the Hope of eternal Salvation
Faith,
shall
we
be
crowned
if good Works accompany our
with everlastingly in Heaven.
;

Question

10,

I would have this Mystery of the holy Trinity more fully


explained to me.

Answer.

No Comparison
Mystery

can be made, which would fully explain this


we should clearly comprehend, how God,

so as that

The Orthodox Confession of the

18

who

is

in Essence but One, should be

likeness, nor

Example, can

Theee

in Person.

him

sufficiently express

as

No
God,

whose name is Jehovah, doth himself testify saying (Isai.


To whom will ye liken me, and make me equal, and
For the Mind of Man,
compare me, that we may he alike?
or Angel, is unable to conceive, or to express this wondrous
Truth wherefore we should wisely say, with the Apostle
(2 Cor. X. 5), Casting down Imaginations, and every high thing
that exalteth itself against the Knowledge of God ; and bring
;

xlvi. 5),

into Captivity every thought to the Obedience

believe, with a firm Faith, that

God

of Christ.

We

the Father, self-existing

from Eternity to Eternity, depending on none, begot the Son,


and produced the Holy Ghost As St. Athanasius, in his
Creed, doth more fully, and at large, declare.
And being
:

contented with this Simplicity of Faith, let us search no


For the inquisitive Searcher into the hidden things
of God is forbidden in holy Scripture {Sirach iii. 21), Seek

farther.

not out the Things that are too hard for thee

neither search the

Things that are above thy Strength; but what is commanded


thee, think thereupon with Reverence ; for it is not needful for
thee to see with thine Eyes the Things that are in secret.
Let

same Scriptures of the old


same time that they declare unto us one God, do
also teach us Three Peesons, ( Gen. i. 26) God said. Let Us
make Man after Our Image and in Our Likeness. And (chap,
iii. 22), Behold the man is become as one
of Us ; and (chap,
xi. 7), Go to, let Us go down and there confound their Language.
it

therefore suffice us, that those

Law,

at the

And the
And one

Prophets expressly declare this saying {Isai. vi.


3),
(Angel) cried unto another, and said. Holy, holy, holy.
Lord Sabaoth, the whole Earth is full of his Glory.
In like
manner the holy Psalmist (Psal. xxxiii. 6), By the Word

of the Lord were the Heavens made, and all the Host of them
by the Spirit of Ms Mouth.
To this same purpose the blessed
Scriptures,

and the Doctors of the Church are

Question

What

are the Attributes of

God

11.

full.

Catholic

and Apostolic Eastern Church.

19

Answer.

As God himself is iiicompreliensible so also are his AttriYet so much as we can learn concerning them from
the Scriptures, and the Doctors of the Church, we may think
and declare of them.
We may therefore consider the divine
;

butes.

Attributes as

Peesonal

or Essential.

Question

What

12.

are the Personal Attributes of

God

Answer.
The Personal Attributes of the Godhead are those by
which the Persons in the most holy Trinity are distinguished
from each other. As, what appertaining to the One, cannot
appertain to the other Thus the Person of the Father is not
the Person of the Son, for the Father is begotten of none,
but the Son was essentially begotten of the Father before all
Ages ; as saith the Scriptures (PsaL ex. 3), The Dew of thy
Birth is of the Womh of the Morning.
Thus Father, Son,
:

Holy Ghost, unbegotten, begotten, proceeding as peculiar


Person: This is what distinguisheth or divideth the
;

to each

divine

Persons but not their Essence, which in

undividable, only separated from created Beings.

itself is

Now

as

the Unbegotten and the Begotten cannot be the Person, so


are to consider the Holy Ghost, who proceeded from the
Essence and Nature of the Father, without any beginning of
Time, that is, from all Eternity, and is consubstantial with
yet distinct from him in bis perthe Father and the Son
sonal Attribute, as proceeding from him. And in like manner
from the Son, as being from the same Father, not by Generation, like the Son, but by Procession, and therein co-essential
with the Son, as being from the same Nature of the Father,
with whom they are both consubstantial, as being of the
same Nature with him. On which thus discourseth Gregory
the Divine (Orat. xxiii. eiVKjocoi/a, p. 442), " This is common
to the Son and the Holy Ghost, that both Persons are from
But this peculiar to the Father, that he is unbethe Father.

we

20

The Orthodox Confession of the

Son, that he is begotten, and to the 'Roin


Ghost, that he proceedetk" And farther the whole Dispensation of the Incarnation, is a joersowa/ Attribute of the Son,
forasmuch as neither the Father nor the Holt Ghost were

gotten, as

it is

to the

Thus doth the Holy, Catholic, and Apostolic


Church teach us to believe and confess God One in Nature
and Three in Person concerning which, read the first Council
of Nice, and the second general Council of Constantinople.

incarnate.

Question

What

13.

are the Essential Attributes of

God

Answee.
The Essential Attributes of God, are those which equally
belong to the Father, the Son, and the Holy Ghost Namely,
to be God, to be Creator, to be Fore-knowing, to behold
all Things, to be present with all Things, to fill all Things,
:

and boundless, to know all Things, whether


hidden or manifest ; and to sum up all in a few "Words,
besides the Personal Attributes before-mentioned, as of the
Father to be unbegotten, and the Cause of the Persons, of
the Son to be begotten and incarnate, and of the Holy
Ghost to proceed whatever else is said of God, is properly an Attribute of the Divine Nature, and equally
appertaineth to the three Persons, without any Difference
to be infinite

and Distinction.

Question

Why
first

is

14.

only this Attribute, Almighty, expressed in the

Articles of the Creed

Answer.
Because this Word, Almighty, most fully expresses the
peculiar Essence of the divine Nature, since no created Beino"
can be called Almighty ; and that for two Reasons, namely
doth not derive its Nature from itself but
from its Creator; and, secondly, because no created Being
can produce something out of nothing, which Almio-htiness

first, for that it

Catholic

21

And God hath declared his Almightiness in


8), I am Alpha and Omega, the Beginning

alone can do.


the Bevelation

and

and Apostolic Eastern Church.

(i.

Ending, saith

is, and which was, and


The same saith the ArchAngel Gabriel {Luke i. 37), With God nothing shall be impossible.
Nevertheless, this universal Power and Almightiness of God, is distinct from his Will and Benevolence,
inasmuch as that doth not all which it can, but all which

the

which

this

is to

the Lord, which

come, the Almighty.

appointeth

According

As for our God,

to the holy Psalmist {Psal. cxv.

Heaven; he hath done whatsoever


pleased him.
For it is certain had he pleased, he might
have made six thousand Worlds as easily as he made this,
3),

but he milled not.

he

is

in

We

must, farthermore, consider the


joined with the highest and
utmost Perfections, most clearly void of all, even the least
Weakness or Imperfection ; as for instance, God cannot be
evil ; he cannot sin, he cannot lie nor deny himself (2 Tim.
ii. 13;
Heh. vi. 18), for these are mere Imperfections: And
God cannot be Almighty if he could be wicked, or defiled
divine All-powerfulness

as

with Sin, or deny himself; these being the Marks or Fruits


of Imperfections.
But God is Almighty by his Will and
most perfect Goodness, as the Prophet celebrates him (Psal.
Ixxvii. 13, 14), Who is so great a God as our God?
Thou
art the God that dotk Wonders, and hast declared thy Power
among the People.
To conclude, God is styled Almighty,
because all things are in his Power and Command, and
because without any Labour or Difficulty he created the Universe by merely and only Willing that it should be so.

Question

Why
is

is

God

15.

said to be in such or such a Place, since he

boundless, and cannot be confined in any Place, being

present at

all

Times in

all ?

Answer.
Although the immaterial and incorporeal Divinity cannot
be circumscribed in Heaven, or Zion, or any other Place,
God not being in Place, but being Place unto himself,

The Orthodox Confession of the

22
yet

we

wont

are

God

to say,

dwelleth there wheresoever he

and the oftenest to


hath been pleased more particularly
manifest his Goodness, and show forth his marvellous Works.
" As in Heaven,'" sayeth St. Damascene (Orth. Fid., c. x. 16),
" where be the Angels mho perform his Commands, and with
never-ceasing Praises glorify his Majesty ; On Earth, for there
incarnate he dwelleth amongst Men : In the holy Church, for
there, after a peculiar Manner, is his Grace bestowed on the
:

and

Faithful,

Place said

to

Glory declared. And in like manner is every


be his, where is Grace in any Manner revealed.''
his

Question

16.

"Whereas thou affirmest that it is the Property of God


know all things, hidden and manifest Whence

only to

Cometh
also

it

that Angels,

known

and among Men the Prophets, have

those Things

Answer.

God in himself knoweth the most hidden and secret


Things, and the most concealed Thoughts of both Angels
and Men ; not only at the Time when they are thought,
but even before the Worlds were made, according to the
Scriptures {Eccles. xxiii. 19), The Eyes of the Lord are ten
thousand Times brighter than the Sun, beholding all the Ways

of Men, and considering the most secret Parts. And again


(xlii. 18), The Lord knoweth all that may be known, and he
beholdeth the Signs of the World.
He declareth the Things that
are past and to come, and revealeth the Steps of hidden Things.
And ^t.John in the Levelation (li. 2^), L am he which searcheth
the Reins and Hearts, and T will give unto every one of you
according to your Works.
But when at any Time Angels or
Men have known what was to come, it hath always been
from divine Revelation, according to the Scripture {Dan. xi.
22),

He

what

revealed the deep

his Servant Gehazi

Naaman

and secret Things. So Elisha knew


had privily received on the Way from

And the Apostle Peter knew what


(2 Kings v. 26).
has been done by Ananias and Sapphira {Acts v.).
And so
in like manner all the Prophets foreknew the future.

Catholic

and Apostolic Eastern Church.

Question

Be

17.

aay more Attributes of God

there

23

Answer.
The divine Attributes are, indeed, numberless but those
which, as necessary to Salvation, we have recited, are sufficient to teach us how we ought to think of God.
Do thou,
:

more particularly believe, with a firm and unmovGod is One in three Persons, Almighty,
All-present, All-knowing, Unchangeable, and Eternal.
therefore,

able Faith, that

Question
In this Article the
every Thing

made

18.

Word Creator

or created by

is

used

Is,

then,

God ?

Answer.

God

Maker of all Things, risible and


from Nothing made the Hosts of
Heaven only by a Thought; that they might be the chief
Resounders of his Praise, and that intellectual World, who,
according to the Grace bestowed on them, see the Glory
of God, and in perfect Obedience for ever do his Will.
After which he created this visible and material World out
of nothing
and, lastly, he made Man, compounded by an
immaterial, reasonable Soul, and a material Body: That
Man, thus made, might be a Manifestation that the same
God was the Author and Maker of both Worlds, From
whence Man is not unaptly called a Microcosm, or little
World, as being in himself an Epitome, or Abridgment, of
is,

invisible

doubtless, the

Who

first

the Universe.

Question

As God created

the Angels

are to think concerning

them

19.

first,

would know what we

24

Tlie

Orthodox Confession of the

Answer.
The Angels are Spirits, whom God, out of nothing, hath
produced into Beiug, that they might serve him, and sing
And, in this World, might assist Men,
praise unto him
and lead them into his Kingdom. To these is committed the
Care and Guardianship of Cities, Kingdoms, aud Countries,
Monasteries, Churches, and both Ecclesiastical aud Secular
Men. As.it is evident from the Acts of the Apostles, where
there is an Example hereof {chap. v. 19), The Angel of the
Lord by Night opened the Prison Boors, and brought them
forth and said. Go, stand, and speak in the Temple to the
:

Words of this Life. And again (xii. 7), And


Lord came upon him, (8) and said unto
him, Gird thyself, and bind on thy Sandals, cast thy Garment
And a little after {ver. 11), When
about thee, and follow me.
Peter was come to himself, he said, Norn L know of a Surety
that the Lord hath sent his Angel, and hath delivered m out of
the Hand of Herod, and from all the Expectation of the People
In like Manner our Saviour teacheth us, that
of the Jews.
People

all the

behold the Angel of the

Infants are in their Care, saying {Matth. xviii. 10), I say


unto you, that, in Heaven, their Angels do always behold the
Also, they present
Face of my Father which is in Heaven.
Alms,
aud
other
and
good
Prayers
Works,
before the
our
Not that God himself doth not observe
divine Majesty.
our Alms, or hear our Prayer, but because they intercede
And under the first Dispensation, before the Law of
for us.
Moses was delivered, the Angels were the Teachers of the
Law, and Will of God, unto our Fore-fathers, and led them
in the

Way

of Salvation (see Dionysius's Hierarch. Eccl.

iv.

And, after the Delivery of the Law they instructed


Men, and shewed them the Good, as appears at large in
the holy Scriptures, which relates both the Appearance of
Angels unto the Prophets, and their shewing them what
was to come. Thus the Angel warned Joseph to escape the
bloody Purpose of Herod {Matth. ii. 13), The Angel of the
Lord appeared to Joseph, saying, Arise, and take the young
Child, and his Mother, and flee into Egypt, and be thou there
until L bring thee Word.
For Herod will seek the young Child
p. 26).

Catholic

And

to destroy him.

him

take unto

and Apostolic Eastern Church.


again,

the

Works

of

God

By

i.

(Luke

declared, as

are

feared to

20), the Angel


the Ministration of Angels

the blessed Virgin (Matth.

of the Lord directed him.


also

when the same Joseph

25

Christ was horn at Bethlehem, they told

it

ii.)

when

to the Shepherds.

Angels also, by the Command of God, attend upon good


Men, and deliver us from many Dangers, driving away
the Enemy of our Souls, who doth always most cruelly
persecute us, whenever the divine Permission suffers him.
And it is suflEiciently evident that this our celestial Genius
watches over us, and guards us, from the Scripture which
saith concerning

him that

trusted in

God

alone (Psal. xci. 11),

He

shall give his Angels Charge over thee, to keep thee in all

thy

Ways.

Question
Into

how many Orders

20.

are the Angels distributed

Answee.
According to the Opinion of

St.

Dionysius {Eier.

Cosiest.,

which
Order is

cap. vi., vii.), they are distinguished into nine Choirs,

The

are again distributed into three Orders.

of those

who

first

are nearest to God, as the Thrones, Cherubim,

In the second the Powers, Dominions, and


In the third the Angels, Archangels, Principalities,
and those all disposed in such Order, that all the lower
Eanks are enlightened, and receive the divine Blessings
from the higher. These Angels always continue in the Love

and Seraphim.
Virtues.

of God, having received this Grace that they should be incapable of falling, because they listened not unto Lucifer,

when he tempted them

to rebel against

God, through whose

that they are thus established, and not

Grace only it is
through their own Strength.

And

sufficient to treat in the small

Compass of

concerning the Knowledge of Angels

thus far we think

it

this Confession,

Wherefore, since

it is

well enough known .that the Angels do help us with their


Guardianship, and also assist us with their Intercession,
let us therefore, as we ought, entreat them, that they may

Hie Orthodox Confession of the

26

More especially the Angel who


pray to God for us.
appointed our Guardian and Guide.
Question

What

are

we

to

is

21.

think concerning

evil

Angels ?

Answer.
They are all created good by God ; for whatsoever God
made, it was good; but, through their own Will, they
became evil, as our Lord testifies of the Chief of the Devils
{John viii. 44), He was a Murderer from the Beginning, and
abode not in the Truth, because there is no Truth in him.
When he speaketh a Lie, he speaketh of his own ; for he is a
These are the Authors and
Liar, and the Father of it.
Chiefs of all Impiety, and continual Blasphemers of the
These are the Deceivers of Mankind, both
Divine Majesty.
they and their
(1

Pet. V. 8),

the Devil,

he

may

Instruments,

Be

as a roaring Lion

devour.

according

to

sober, be vigilant, because

the

Scripture

your Adversary,

whom

walketh about, seeking

Nevertheless, be

it

known

that the Devil

cannot exercise any Power, or offer any Violence unto any


Man, or any Thing, unless they are so permitted of God, as
the Scripture witnesseth {Matth. viii. 31), The Devils besought
him, saying, Lf thou cast us out, suffer us to go away into the
Herd of Swine ; and he said unto them. Go. And let every

one be assured, that it is least of all in their Power to compel


to sin ; they can only tempt, and persuade us, by their
Instigation and Deceit, to do evil and go astray
For
Man is endowed with a free Will, which God himself will
not constrain, or lay not under any Necessity.
But forasmuch as the Devils are condemned unto everlasting Punishment and Torments, they can never become Partakers of

Man

the divine Mercy or Grace

as

it

is

said {Mattk. xxv. 41),

Depart from me, ye cursed, unto everlasting Fire, prepared


for the Devil and his Angels.
Question

What

are

we

22.

to believe concerning other created Thino-s?

Catholic

and Apostolic Eastern Qhurch.

27

ANSWER.

As
made

That God, by his Word and Command, hath


Things oi;t of nothing; and, lastly, created Man,
and appointed him the Heir and Lord of all things under
Heaven, saying {Gen. i. 26), Let us make Man in our
Image, and after our Likeness ; and let tkem have Dominion
over the Fish of the Sea, and over the Fowl of the Air, and
follows

all

over the

Cattle,

and

And

over all the Earth.

the sacred

Thou makest him to have Dominion of


the Works of thy Hands ; and thou hast put all things in
Subjection under his Feet ; all Sheep and Oxen, yea, and the
Beasts of the Field, the Fowls of the Air, and the Fishes of
the Sea, and whatsoever walketh through the Paths of the Seas.
And a little before, Thou madest him a little lower than the
But
Angels, thou hast crowned him with Glory and Honour.
because he disobeyed the Command of God in Paradise, and
took and ate of the forbidden Fruit, therefore being at once
deprived of all the Honours and Favours with which he
had been adorned, whilst he held his Integrity, he was
driven out of the Mansion, and became such as the Prophet
hath described him {Psal. xlix. 20), Man that is in honour,
and understandeth not, is like the Beasts that perish, and is
become like unto them. And to the same purpose {Gen.
iii. 19), Dust thou art, and into Dust shalt thou return.
Poet {Psal.

viii.

7),

Question

What was

23.

the State of Innocence of Man, or Purity and

Freedom from Sin

Answek.
The State of Innocence and Integrity was twofold, accordSt. Basil (Homily on the first of Proverbs, p. 184, Bas).
as when a Man,
'Yh.e first is a voluntary Departure from Sin
of his own deliberate Purpose, forsakes what he knows to be
Sin.
T^e oiJ^er- is simply not knowing Sin as when a Person,
either by Reason of tender Age, or any other Cause, is withOf this last Kind was
out knowing or committing Evil.

ing to

The Orthodox Confession of the

28

the Innocence of Adam before the Fall, joined with a most


complete and perfect Rectitude, and innate Justice both of

So that in his Understanding all


Will and Understanding.
Knowledge was included ; and, in his Will, all Probity and
For inasmuch as Adam had a perfect Knowledge
Honesty.
of Grod, therefore in knowing of God, he knew all other
things through God, as appeared in that, when all the
For he gave them
Creatures came to Adam to be named
all Names expressive of the several Natures and Dispositions, which he knew not from any Experience, but from
that Knowledge of things which, by the Blessing of God,
he had.
And as for his Will, that was, in all things,
yet so as to retain a perfect
governed by his Reason
Freedom, and that it is manifestly in the Power of Man to
sin, or not to sin, is evident from holy Scripture (Ecclesiast.
:

XV.

1 1),

&y

not thou, It is through the

Lord

that

I fell

away ; for thou oughtest not to do the things which he hateth.


Say not thou, He hath caused me to err; for he hath no need
The Lord hateth all Abomination ; and
of the sinful Man.
they that fear God love it not.
He himself made Man from
the Beginning, and left him in the Hand of his Counsel.
If
thou wilt, thou shall keep the Commandments and Faith by
doing what pleases him. He hath set Fire and Water before
thee

Man
him.

Man

stretch forth thine

Hand unto whither

Life and Death, and whether him

is

And

a little after (ver.

do wickedly

to

21),

He

neither hath he given

thou wilt.

Before

liketh, shall be

given

hath commanded no

any

Man Licence

to

In such a state of Innocence and Impeccability, like


the Angels, was Man
But when, by transgressing the
Commandments, he had sinned, he then came in a State
of Sin
and, being expelled from Paradise, he became subject to Death, according to that Scripture {Rom. vi. 28),
The Wages of Sin is Death ; and presently losing the Perfecsin.

Reason and Understanding, his Will became


prone to evil rather than good. Thus the State of Innocence and Integrity, by Man tasting of evil, became a State
of Sin ; and Man, who before was perfect, debased so low
that now he may well cry out with David {Psal. xxii.
6)
I am a Worm, and no Man.

tion of his

;;

Catholic

and Apostolic Eastern Church.

Question

Whether

all

Men

29

24.

are liable for the Sin of

Adam ?

Answer.
As

Mankind, during the state of Innocence, was in


him all Men, falling from what he fell, remained in a State of Sin. Wherefore Mankind is become,
not only subject unto Sin, but also, on Account of Sin,
unto Punishment; wliich, according to the Sentence pronounced of God, was (Gen. ii. 17), In the Day that thou
all

Adam ;

so in

And to this the


of the Tree, thou shalt surely die.
Apostle alludes {Rom. v. 12), Wherefore as by one Man
Sin entered into the World, and Death by Sin, and so Death

eatest

passed upon

Men, for

So that we
born in this
Sin, according to the holy Psalmist (Psal. li. 7), Behold,
I was shapen in Wickedness, and in Sin hath my Mother conare

all

that all have sinned.

conceived in our Mother's

This

ceived me.

is

Womb, and

called parental, or

Man was

original

from

Sin,

first,

Sin
although the Devil was then corrupt, aud fallen, by whose
Temptation this parental Sin sprang up in Man ; and Adam
becoming guilty, we all likewise, who descend from him, become also guilty. Secondly, this is called original Sin, because
because

that,

no Mortal

is

before

this,

since

all

conceived without this Depravity of Nature.

Question

But

free

25.

God foreknew that Adam would


him liable to it ?

fall,

where-

fore, I pray, did he create

Answer.

God

fully

foreknew both the Fall of Adam, and the Malice

of Lucifer, before he created either, and the most minute


Thoughts and Actions that either of them would think or act
nevertheless the divine Goodness would not suffer itself to be

overcome by the Wickedness of Man, or the Devil (see St.


Damascene, ii. 27, and in his Dialogue concerning the Mani-

The Orthodox Confession of the

30

chees, pp. 542, 556), but, that it

might be the more manifest,

G-od created the Devil a good Angel, who, of his own free
Will and Choice, became Evil as afterwards Man did by his
:

Now, God

Temptation.

so dealt with

Mankind,

that, in his

Disobedience, God's Goodness might shine with more glorious


Brightness, by sending his only Son into this World, who
might take Flesh of a most unspotted Virgin, by the Operation of the

him

Holy Ghost and redeem lost Man and receive


Kingdom, adorned with greater Glory than he
;

into his

in Paradise, to the eternal Confusion of the Devil.


Therefore neither ought the Sin of Man hinder, that God

had before

should not create him.

Question
Since, then,

God knew all

26.

things before they were, did not

he predestinate them to be good or evil, in such wise that


they could not be otherwise than they are ?

Answer.

God

ceridAuly foreknetv all things before they were in Being;

but he only predestinated Good (St. Damascene, Book ii. chap.


XXX.), for it were contrary to the divine Gooduess to predestine Evil.

which

is

For Evil

is

no other than Sin ;

for,

except Sin,

and Law, proEvil in the World

the transgressing of the divine Will

perly speaking, there

is

no such thing as

For those which God

is

pleased to inflict on us for our Sins,

War, Sickness, and such like, they are said to


with regard to us {Basil, Romily ix., that God is not

as Pestilence,

be

evil

Cause of Evil), because they afflict us with Pain and


Sorrow, to which we are averse
But, with regard, to God,
the

they are not

but rather good, as being the Instruments


of his Correction, whereby he converts us to Eighteousness.
evil,

when the Scripture saith {Amos iii. 6), Shall there


a City, and the Lord hath not done it? there by
Word evil is to be understood the just Judgment of God.

Therefore

be evil in

the

In fine, God, in his Wisdom and Justice, predetermines only


those things which are entirely out of our Power, with reo-ard
to their being or not being; and in those good thino-g which

Catholic

and Apostolic Eastern Church.

31

Power to be done, he foreknows, but so that his


Will hindereth not ours, which no way controls the Nature
are in our

of Free-will.

Question

What

27.

Free-will?

is

Answer.
Man's Free-will is an absolute, free, and voluntary Choice
do Good or Evil, arising from Reason or the reasonable Soul.
For it is necessary that a Being endued with Eeason, should
have a Nature joined with a Power over his own Will, which,
as Reason prompted, he should exercise freely. Now Reason,
to

Man

whilst

remained

his Fall) was perfect

corrupt

Good and

in the state of

Innocence (that

and uncorrupt; and by

is,

his Fall,

before

became

but his Will (although with regard to the Desire of


Evil, it remained unaltered), yet, in some things,

became more inclined to the Evil, and in others to the


Good As saith St. Basil (on Isai. xiv.). Every Man may by
his Will and Choice become either a good Seed or a bad
it

In Jesus Christ I
Also St. John (John
have begotten you through the Gospel.
i. 12), As many as received him, to them gave he Power to become
Wherein the holy Doctor teacheth us, that
the sons of God.
notwithstanding the Will of Man is miserably depraved by
original Sin
yet it is the Choice of every one whether he
or wicked,
will become righteous, and the Child of God
and the Child of the Devil. This, I say, is in every one's
Power, but with the divine Grace assisting him to do Good,
and withdrawing him from Evil ; yet, nevertheless, so as not
according to the Apostle

(1

Cor.

iv. 15),

to interfere with his free Will.

Question

28.

Seeing that Man is born in Sin,


Body, from the Seed of Adam ?

is

the Soul, as well as the

Answer.
The human Body descends from Adam, but the Soul comes
from God According to the Scripture {Zach. xii. 1 ), The
:

The Oi'thodox Confession of the

32

Lord which

stretcheth forth the Heavens,

and formeth

dations of the Earth,

And

him.

agaiu {Eccl.

xii. 7),

was, and

and

layeth the

of Man

the Spirit

Then shall

Founwithin

Dust return

the

the Spirit shall return to

to

God who

Earth as it
For if the Soul were of human Seed, doubtless it
it.
would die with the Body, and, with that, return to Dust but
we are taught otherwise in the holy Scriptures, where Christ
says to the Thief on the Cross {Luke xxiii. 43), Verily I say
The
unto thee, This Day shall thou be with me in Paradise.
Body of the Thief remained on the Cross, but the Soul, as
being an immortal Spirit, entered with Christ into Paradise
Whereas, if it had been of human Extract, it must have
died with the Body on the Cross. And, indeed, how can we
the

gave

otherwise understand these Words of our Lord ? {Matth. xxii.


31), Have ye not read that which was spoken to you by God,
saying,

am, the

God of Jacob

God of Abraham, and the God of Isaac, and the


God is not the God of the Dead, but of the Living.

Which Words cannot be

applied but to the Soul, for the


Bodies of those Fathers had been long ago consumed to
Dust they must, therefore, be meant of the Soul, which,
;

as

it

liveth for ever, so

Now,

of God.

if

it

for ever standeth in the Presence

the Soul were of the same Stock with the

must run the same Fate with it, and


But the Soul is immitted into
the Body by God, when he hath fitted and prepared it for
Body, without doubt

together with
its

it

it

also perish.

Eeception, and

is

diffused throughout all its Parts, as

But

Fire pervades all Parts of the glowing Iron.

(according to

resides

St.

Damascene,

i.

xvii.) in

chiefly it

the

Head

and Heart,
Question 29.
Since

God

is

the Creator of all Things, should he not

also provide for all Things ?

Answer.

He

doth provide entirely for

all

Things

smallest to the greatest, he knoweth

For from the


and every

all,

made he particularly taketh Care


For so sayeth our blessed Saviour {Matth. x. 29), Are

Individual which he hath


of.

them

Catholic

and Apostolic Eastern Church.

33

not two Sparrows sold /or a Farthing ? and ono of them shall
not fall on the Ground without your FatJier.
But the very

Hairs of your Head are

all

numbered.

The same Provideuce

David

celebrates in the Old Testament {Psal. cxlv. 15), The


eyes of all wait upon thee,
Lord, and thou givest them their Meat

in due Season.

Thou

openest thy

Hand, and

fllest all

Things

living with Plenteov^ness.

Question

30.

Are the Words Foreknowledge, Predestination, Providence, of the same Signification in Divinity ?

Answer.

Foreknowledge, Predestination, and Providence have


Signification in Divinity.
Providence respects
Things which are already created, but Foreknowledge and
different

Predestination were in God before any Thing was created,


but in a manner distinct from each other
Foreknowledge
being the bare, simple knowing of a future Thing, without
any determinate Specification of it that is, not necessarily
determining that this or that should be. But Predesti;

nation, joined with Foreknowledge,

is

a determining the

what a Thing must be absolutely only,, always


determining Good, and not Evil. For if Pbedestination were
to appoint Evil, it would be contrary to the essential Goodness of God
Therefore, in like manner, as we first conceive
a Thing, and then appoint concerning it, so may we speak
with Regard to God
First in order is his Foreknowledge
then his Predestination ; and lastly (things being brought
into actual Being) his Providence.
As the Apostle plainly
teaches {Rom. viii. 29), For whom he did foreknow, he also did
Species, or

predestinate

whom he did predestinate, them he also called ; whom


; and whom he justified, them he also

he called, them he also justified


glorified.

But

this is only to be understood oi Man, for other

created Beings (except the Angels,

who

are settled in a State

of Certainty and Safety) are not the objects of the Divine


Pkbdestination ; For, as they had no free Will, so they are
c

The Orthodox Confession of the

34

without Imputation whatever they do, being done by the


Impulse of natural Instinct ; wherefore they are neither
chastised with Punishment of any kind, nor crowned with
the Rewards of Glory

and

Praise.

Question

What
his

31.

doth this Article farther teach, concerning

God and

Creation?

Answek.
Whatever your Mind can possibly imagine good, that
consider as appertaining to God, the supreme Good, as

Origin and Source

its

and whatever you can figure to yourself of Evil, consider as the most opposite and remote from
God Not so much as being distant in Place, as being
;

diiferent in

its

very Essence.

Of

created Things, think

That they are good, as being produced by an infinitely


good Maker only with this Diiference, that rational Beings,
who are endued with Understanding and free Will, are bad
when they depart from God. Not that they were so created,
but for that they became so by acting contrary to their
Reason.
Of irrational Beings, that as they are without free
Will, they are in their Nature Good.
thus

Question

What

is

32.

the second Article of the Faith

Answek.

And

in one Lord Jesus Christ, the only begotten Son


of God,
God of God, Light of
Light, very God of very God, begotten, not made, being
of one Substance with the Father, by whom, all Things were made.
begotten of his Father before all Worlds,

Catholic

and Apostolic Eastern Church.

Question

What

35

33.

doth this Article of the Creed teach us

Answer.
Chiefly two things.
Christ, is

God

That the Son of God, Jesus


same proper Nature with his
Glory and Honour as he saith

First,

eternal, of the

Father, and equal to

him

in

of himself (John xvii. 5), And now,


Father, glorify thou
me with thine own Self, with the Glory which I had with thee

World was. Secondly, That Jesus Christ is the


not only of the Things which are made, but also
of Time itself, in which all things are made (Rei. i. 2),
lefore the

Creator,

y whom

also he hath made the Ages.


But concerning
permanent Beings, the Evangelist saith (John i. 10), The
World was made by him, and the World knew him not.

Question

What mean
in this Article

34.

the words Jesus Christ, which

we meet with

Answer.
Jesus
angel,

signifies

who

Saviour, as

interpreted by the Arch-

it is

said unto Joseph (Matth.

forth a Son, and thou shalt

i.

Name

call his

21),

She shall bring

Jesus, for he shall

from their Sins. Wherefore this Name cannot properly be given unto any one, save only unto our
Lord and Saviour, who hath set free all Mankind from the
Bondage of the B&vil. Christ signifies Anointed : for that,
in the old Law, those who were anointed were called
save his People

Christs

namely,

Priests,

Kings, and Prophets, into which

not after the common


superior
Manner, above all
but
after
a
Manner of others,
others : As the holy Psalmist says (Psal. xlv. 8), Thou hast
three Offices Christ was anointed

loved Righteousness

and hated Iniquity; wherefore

thy God, hath Anointed thee with the


thy Fellows.

Wherein

is

God,

Oil of Gladness,

even

above

meant, the being anointed with the

The Orthodox Confession of the

'

36

which he was anointed according to the


Prophet Isaiah (Isai. Ixi. 1), The Spirit of the Lord is
upon me, because the Lord hath Anointed me, to preach good
Which words Christ applies to himTidings unto the Meek.

Holy

Spirit,

witli

This Bay is this Scripture fulfilled in


was, with a three-fold Excelindeed,
Christ,
your Ears.
exalted above his Fellows.
Majesty,
extraordinary
lency, and
self (Lulce xiv.

21),

First, as Priest after the

Order of Melchizedek, according to

the Apostle {Heb. v. 10), Called of God an High Priest, after


And again {Heb. ix. 14), He
the Order of Melchizedek.
calls Christ a Priest, because he offered himself to God and

the Father

Who

saying,

himself without

Spot

to

through the eternal Spirit, offered


God.

And

again (verse

28),

So

Secondly,
was once offered to bear the Sins of many.
The next Excellency and Majesty of Christ, in his Kingly
Office, as the Arch-angel, Gabriel, declared when he brought
to the most chaste Virgin
tlie heavenly Annunciation
(Luke i. 32), saying. The Lord God shall give unto him the
Throne of his Father David, and he shall reign over the House
of Jacob for ever, and of his Kingdom there shall be no End.
The Wise Men, also, when they brought their Offerings, testified concerning his Kingdom, saying {Matth. ii. 2), Where
And the Title given
is he that is born King of the Jews ?
him at his Death confirms this, when it was written (John
Thirdly,
xix. 9), Jesus <9/'Nazaebth, the King of the Jews.
Concerning his third Office, Moses long before had prophe-

Christ

sied, by inspiration, saying (Deut. xviii. 10), / will raise


them up a Prophet from among their Brethren, like unto thee.
This Greatness of our Lord's sufficiently appears from the
Sanctity of the Doctrine which he taught
from whence,
;

also, his Divinity is sufficiently manifest,

and

are taught everything necessary to Salvation.

spake (John

And

little

/ have made thy Name known unto them.


For I have given unto them the

xvii. 26),

above

which we
As himself

in

(ver. 8),

Words which thou gavest me, and they have received them, and
have known surely that I come out from thee, and they have
But Christ more especially
believed that thou didst send me.
exercised this third Office of Prophet

would come

to pass

which he

did,

when he

foretold

what

not by Inspiration

as

Catholic

and Apostolic Eastern Church.

God
God and Man.

other Prophets, but as


as being

himself, of his

Question

Why

is

the Son of

God

37

own knowledge,

35.

called Only-begotten ?

Answer.
That the Son of God
Scripture (John

is

only-begotten is manifest

from the

We

have seen his Glory, the Glory as


only-begotten
the
the
Father.
And again (ver. 18), The
of
of
only-begotten Son which is in the Bosom of the Father.
He is
i.

14),

is the Son of God by


Nature : Others, who are sometimes called the Sons of God,
being so, not by Nature but by Grace, or Adoption, as the
Which Grace of Adoption, to become
Faithful and Elect.
the Sons of God, is granted them through Jesus Christ,
according to the Scripture (John i. 12), As many as received
him, to them gave he Power to become the Sons of God.

called only-begotten, because he only

Question

What mean

the

Words

36.

Light of Light

Answee.
For the better understanding this, you are to know that
there be two kinds of Light, namely, created and uncreated.
Of the created Light the Scripture saith (Gen. i. 3), God said, Let
there he Light, and there was Light ; and God saw the Light that
But
it was good, and God divided the Light from the Darkness.
touching that uncreated Light, the Prophet isamA tlius (Isai. x.
19),

The Sun

shall he

no more thy Light hy Bay, neither for Bright-

Moon give Light unto thee ; hut the Lord shall he an


Thy Sun shall no more
everlasting Light, and thy God thy Glory.
go down, neither shall thy Moon vnthdraw itself ; for the Lord
ness shall the

shall he thine everlasting Light.

And

it is

this uncreated

Light

intended in this Place, as more plainly appears


from the Words which immediately follow, namely, Very

which

is

38

Tlie

Onhodox

Confession of the

God of Veey God, Begotten, Not Made. Created Light


you are to consider as being made out of Nothing but the
;

from the Essence of


The Fathee. As says the Apostle {Eel. i. 3), Who, heing
the Brightness of his Glory, and the express Image of his Person,
and upholding all things hy the Word of his Power, when he had
hy himself purged our Sins, sat down on the right hand of the
begotten Light, or the Son, as springing

Majesty on high.

After the same Manner speaketh he of himself {John viii.


I am the Light of the World; he that followeth me shall not
walk in Darkness, hut shall have the Light of Life.
Further12),

more, it is said Light op Light, because he hath in himself


the whole Essence of the Father ; like as when one Light is
kindled by another, it hath in it all the Nature of that other
Light.

Lastly, the

Words, By

Whom All

Things

Were

Made, are thus to be understood As the Son is equal in


the same Nature with the Father, so he is equally Creator
and not By Whom, as by a Servant or Instrument, as the
:

Scripture teacheth us {John


the

World

ivas

i.

Question

What

is

He was

10),

made through him

that

is,

in the World, and

by him.

37.

the third Article of the Creed?

Answee.

Who for us, Men, and for our Salvation, came down from
Heaven, and was incarnate hy the Holy Ghost of the Virgin Mary,
and was made Man.
Question

What

38.

doth this Article of the Creed teach

Answer.

We

are hereby taught four Things

God came down from Heaven

First,

into the

That the Son of

Womb

of a most
pure Virgin, to save Mankind, as he before had promised.
Wherefore he thus speaketh concerning himself (John iii.

Catholic

13),

No Man hath

and Apostolic Eastern Church.


ascended up

39

Heaven hut he

to

that

came

down from Heaven, even the Son of Man. Now, he came not.
down from Heaven by Change of Place ; for, as being very
God, he fills all Places, and is present in all but so it
seemed good unto his Majesty, to humble himself by taking
;

on him the

Human

Nature.

Secondly, This Article teacheth

Lord Jesais Christ did verily and indeed take


on him a real Humanity, and not in appearance only.
For in that Moment wherein the holy Maid answered the
Angel, and said. Behold the Handmaid of the Lord, he it
unto me according unto thy Word, His Body was formed in
the Virgin's Womb, and he became a perfect Man in every
Particular, and having a reasonable Soul conjoined with his
Divinity, being Perfect God and Perfect Man, in one and
the same Person.
And the Immaculate Virgin was saluted,
and acknowledged to be the Mother of God, as Elizabeth
said unto her {Luhe i. 43), And whence is this to me, that
the Mother of my Lord should come unto me ?
Furthermore,
it behoves us to know that the Divinity was not changed
into the Humanity, neither was the Humanity lost in the
Divinity, but each Nature remained complete with all its
Sin only,
Properties, only joined in the same Person
which appertained to the Human Nature, being excepted.

us, that our

Question

What

is

39.

the third Thing taught in this Article

Answkk.
Thirdly, we are hereby taught, that the Incarnation of
Christ was by the Operation of the Holy Ghost; so that as
the holy Maid was a Virgin before her Conception, so also
in conceiving, after she had conceived, and even when she
For Christ came
brought fourth, she remained a Virgin.
forth of his Mother's Womb after such a Manner as to
leave unviolated her Virginity and left unbroke that Seal,

that she might remain a Virgin for ever,

40

Orthodox Confession of the

Tlie

Question

What

farther

is

40.

contained in this Article

Answer.
Concerning the most chaste Virgin, and Mother of God,
Mary, whom all the Orthodox (as it is their Duty) ought to
praise and reverence as the Mother of our Lord Jesus Christ,
or rather as the Mother of God, seeing she was thought
For which
worthy, by God, to fulfil so great a Mystery.
Reason the Church has composed a Salutation to her partly
with the Words of the Arch-Angel and holy Elizabeth, and
partly with a Form of her own
Thus,
G-od-bearing Virgin !
Hail Mary, full of Grace ! the
Lord is with thee : Blessed art thou among Women, and blessed
:

is

the

Fruit of thy

Womb, for thou

hast

brought forth the

Saviour of our Souls.

Question

What

are

we

to think

41.

concerning this Salutation

Answer.
First,

Thou must

nally appointed by

Men by

believe that this

God

Salutation was orisi-

himself: though

the Arch-Angel Gabriel,

it

was taught unto

who hath not dared to have


commanded by God. The

used it, unless he had been so


words of the holy Elisabeth were also inspired by the Holy
Ghost, as is evident from the Evangelist's Account {Luhe
i. 41), Elizabeth was filled ivith the Holy Ghost, and she spake
out with a loud Voice, and said, Blessed art thou among Women,
and blessed is the Fruit of thy Womb. Also the Words which
the Church hath added are of the Holy Ghost.
And the Church, by the Authority with which she is
vested, doth command us, that when we pray, we should
frequently honour and praise the blessed Virgin with this
Salutation.

Vatlwlic

and Apostolic Eastern Church.

Question

What

is

41

42.

taught us in this Salutation

Answer.
In this Salutation

is

contained a Commemoration, that

receive

God became Man, and of the Benefits which we


thereby And also we learn thereby, that when the

eternal

Word

the Soil of

of God, which

is

without Beginning, came

down from Heaven he brought not Flesh with him, but


it in the Womb of the most holy Virgin, formed of
her purest Blood, by the Operation of the Holy Spirit ; so that

received

he was born of her as of his proper Parent.


inost truly

and firmly believe

for the

And

this

we must

Church doth condemn,

as Heretics, all such as hold that the Saviour came down


from Heaven already clothed with Flesh, wherewith he passed
through the holy Virgin as through a Door {Cyril of Jeru-

salem his Catechis.

We

xiii.).

are, farthermore,

taught therein

to call the blessed Virgin God-bearing, according to the

human

Nature of Christ ; and that Christ, who was born of her,


was perfect God, and perfect Man. Moreover, this SalutaVirgin full of Grace, teacheth us, that as
is made more abundantly a
Partaker of the divine Grace than any created Being
Wherefore the Church rightly extolleth her above the

tion, iu calling the

she

is

the Mother of God, she

Cherubim and Seraphim, For


of Angels,

is at

the right

and Glory, according


Right

Hand

to

she, far above all the Choirs

Hand

of her Son, with

David

(Psal.

xlv.

10),

all

Honour

Upon thy

did stand, the Queen, in a Vesture of Gold wrought


Every orthodox Christian ought

about with divers Colours.


to repeat this

Salutation with the utmost Eeverence, and

implore the Intercession of the Virgin ; for the Prayer of


And whosoever
the Mother availeth much with the Son.

would be a devout Honourer of the Virgin,


standing, not sitting) repeat the

Hymn

let

him (alway

called Akathiston,

and other Supplication and Hymns, which the Church hath


composed in Honour of the Mother of God.

The Orthodox Confession of the

42

Question

What

is

43.

the fourth Article of the Creed

Answer.
six

Things.

First,

That the

Word

verily, and
and truly and
really died, according to that same Humanity which he
received from the Virgin Mary : As is manifest from the
holy Book (Luke xxiii. 46), And when Jesus had cried with
a loud Voice, he said. Father, into thy Hands I commend my
And
Spirit ; and having said thus he gave up the Ghost.
that he truly poured out his precious Blood for us, wherewith he redeemed us, as the Apostle witnesseth {Eph. i.

Chiefly

indeed, suffered on the Cross for our Sakes,

5, 7),

Who

hath predestinated us unto the Adoption of Chilwhom we have Redemption through

dren, hy Jesus Christ, in

his Blood, the Forgiveness of Sins according to the Riches of his

Grace.

Question 45.

What

is

the second Thing contained in this Article

Answer.
That Christ suffered the Punishment of us Sinners, having no Sin in Himself: as the Apostle

St.

Peter testifieth

Forasmuch as ye know ye were not redeemed


with corruptible Things, as Silver and Gold, from your vain
Conversation taught you ly your Fathers, hut with the precious
(1

Pet.

i.

18),

Blood of Christ, as of a Lanib, without Blemish and without


In like manner doth John the Baptist bear Witness,
Spot.

who was perfectly innocent, and free from any


Stain of Sin, suffered for our Sins ; For thus saith he {John
i. 29), Behold the Lamb of God who taketh away the
Sin of the
that Jesus,

And this was voluntarily, and of his own free


World.
Will, as himself saith (John x. 18), / have Power to lay
down my Life, and I have Potver to take it again.

Catholic

and Apostolic Eastern Church.


Question

What

the third Thing taught

is

43

46.
?

Answer.
That Christ suffered on the Cross, according to his human
Nature, not according to his Divinity. For his divine Nature
that was not fastened to the Cross, that did
suffered not
:

not give

Face to be

its

And

died not.

spit upon, nor to the Smiters

that

that Christ was crucified only in the Flesh

the Apostle manifesteth, saying

Coloss.

i.

21, 22), JVow hath he

Body of his Flesh through Death, to present you


Neverholy, and unblameable, and unreprovahle before him.
theless his divine Nature, having taken to it the Humanity,
was never again separated from it. Not in the Time of his
not even in Death
Passion and Death upon the Cross
although his Soul was separated from his Body, yet did not
So that
his Divinity ever depart from his Body or his Soul.
in Death itself Christ still continued one and the Same

reconciled in the

Person.

Question 47.

What

is

the fourth Part contained in this Article

Answer.
That the Death of Christ was abundantly more excelled,
and of far greater Benefits, than could be the Death of all
For these especial Reasons. First, Because of
other Men
the heavy Burden of our Sins, as saitli the Prophet (Isai.
liii. 4), ITe hath home our Griefs and carried our Sorrows, yet
we did esteem him stricken, smitten of God, and afflicted. But
he was wounded for our Transgressions, he was bruised for our
Also the Prophet Jeremiah, speaking in the PerIniquities.
son of Christ {Lament, i. 12), Is it nothing to you, all ye that
pass by ? Behold and see if there he any Sorrow like unto my
Secondly, For that on the
Sorroro, which is done unto me.
Cross he fulfilled his priestly Office, offering himself to God
and the Father, for the Redemption of Mankind as the
Apostle speaks concerning him (1 Tim. xi. 6), Who gave
himself a Ransom for all. And again {Eph. v. 2), Christ loved
:

44

The Orthodox Confession of the

and hath given himself for us, an Offering and a Sacrifice


God, for a sweet- smelling Savour. Also in another Place
(Ron. V. 8), While we were yet Sinners, Christ died for us.
Thirdly, Because on the Cross he completed the Eeconcilia-

us,
to

which he had undertaken between God and Man ; as


i. 20 and ii. 14),
By him to reconcile all Things unto himself, having made Peace
through the Blood of his Cross ; Blotting out the Handroriting
of Ordinances that was against us ; which was contrary to us ;
tion

the Apostle just mentioned declareth (Coloss.

and

took

it

out of the

Way,

nailing

Question

What

is i\iQ fifth

it to

the Cross.

48.

Thing contained in this Article?

Answer.
Concerning the Burial of our Lord Jesus Christ, as he was
really and truly fastened to the Cross, and underwent the
most grievous Torments, so was he verily and indeed dead,
and buried in an honourable Place ; which came to pass for
this End, that from henceforth none should doubt of the
real Resurrection of Christ from the Dead.
For had he
been buried in an obscure Bye-Place, and, as we say, in a
Corner, it would have given good Occasion to the Jews to
have opposed our Lord with their Slanders Wherefore, that
the glorious Eesurrection of Christ might be more unquestionable and glorious, the Jews, as if they had been directed by
Providence, go to Pilate, and say unto him (Matth. xxvii. 64),
:

Command

therefore

that the Sepulchre he tnade sure until the

Bay: and Pilate said unto them, Ye have a Watch; go


your Way, make it as sure as ye can.
So they went and made
the Sepulchre sure, sealing the Stone, and setting a Watch.
Which Watch of the Jews afforded a most certain and
third

manifest Proof of Christ's Resurrection


great Dread at the

Time

it

was come

ture informs us {Matth. xxxviii. 2),

being struck with

to pass, as the Scrip-

And

behold there was a


Lord descended from
Heaven, and came and rolled lack the Stone from the Door, and
sat upon it ; and for Fear of him the Keepers did shake and

great Earthquake, for

became as dead Men.

the

Who

Angel of

the

afterwctrds (ver. 11) going into the

Catholic

and Apostolic Eastern Church.

45

City, told the chief Priests all that had happened.


Being, as it
were, constrained to testify what the Angel had spoken to

the

Women, saying (ver.


He is not here,

5),

crucified.
see

the Place

I know

for he

that ye seek Jesus that ivas

is risen,

as he said; come

where the Lord lay, and go quickly, and

tell

and
his

Disciples that he is risen from the Dead.

For this Cause, therefore, it was that the Sepulchre of our Lord should be in a
Place of Honour, that it might be clear to all that his
Disciples did not steal him away, and bury him in an
unknown obscure Place, as the perverse Jews gave out,
having corrupted the Keepers with large Money.
But this
empty Suspicion was fully confuted by the Tomb itself,
wherein our Lord had been buried, and by the sealing of the
Stone, and by the Guard which the Jews had set.
Beside
Joseph and Nicodemus were Men of great Honour and Account
in their Nation.
Lastly, The precious Linen wherein the dead
Body of our Lord had been wrapped, and the Napkin which
was about his Head, remained folded up in the Sepulchre
after he was arisen
all which sufficiently proved that
his Body had not been secretly conveyed away by the DisTo this it
ciples,
but was indeed returned to Life.
;

deserves to be added, that according to the holy Prophecies


it

was of Necessity that our Lord's Sepulchre should be


for so sayeth the Prophet
it is, and has been

honourable, as
Isaiah (ch.

xi.

10),

And

his Best shall

he glorious.

Now,

whosoever visiteth this Sepulchre, in Faith and Love of


coming
Christ, he shall obtain Pardon of many Sins ;
through that, in his Mind, unto Christ himself.

Question

49.

From what hath been said, I am become desirous


know in what Place the Soul of Christ remained after

to
its

departure from his Body, and before his Resurrection.

Answer.
The Soul of Christ, although separated from his Body,
yet remained joined to his Divinitj^ and together with it
went down to Hell: although no mention is made thereof in


46

The Orthodox Confession of the

we are sufficiently certified that it is so by


of the Church on this Subject, which teach
that Christ, together with his Soul and his Divinity, deAs this Troparion, or Hymn of the
scended into Hell.
this Article, yet

many Hymns

Church, particularly setteth forth


With thy Body in the Tomb.

With

thy Soul in Hell.

In Paradise with tlie, Thief,


And on thy Throne with the Father and
Thou wast God,
Christ !

the

Holy

Ghost,

Filling all things, thyself unbounded.

And having

delivered from thence the Souls of the holy

Fathers, he led

who had

them into Paradise, together with the Thief


him when he was crucified.

believed on

Question

What

is

50.

the sixth Thing contained in this Article

Answer.
This Article, by making mention of the Cross on which
and wrought the great Work of our Salvation,

Christ died

prompts us

to

comment something concerning

the Apostle St. Paul thus speaketh (Galat.


bid that
Christ

World.

it

Of which

God forshould glory save in the Cross of our Lord Jesus


whereby the World is crucified unto me, and I unto the
vi.

14),

And

again

The preaching of the Cross


but unto us which are
saved it is the Power of God.
For many and great Reasons,
therefore, the Cross is venerable unto us, as the peculiar
Sign of Christ, on which a wonderful Power is bestowed of
is

to

them

that

(1 Cor.

i.

18),

perish foolishness

putting evil Spirits to flight: Forasmuch as it was anointed


with the Blood of the Son of God, who breathed out his
Soul thereon.
To this Purpose hear St. Cyril, Bishop of
Jerusalem (Catechis.

xiii.),

"

When we

sign ourselves with the

venerable Sign of the Cross, the Devil then

Christ

was nailed

to

the

being mindful that

Cross for our Salvation,

and for the


Destruction of his hellish Power, can rw longer he present nor
withstand the Power of the Cross ; but he fleeth from us and

Catholic
ceaseth to tempt

iis,

mid Apostolic Eastern Church.

more

especially as

we usually

call

47
upon the

Name
is

of our Saviour Christ at the same Time." Wherefore it


necessary that we should frequently use to sign ourselves

forasmuch as we perceive ourselves too


the Temptations of the Devil, which we
cannot otherwise drive away than by the Sign of the Lifegiving Cross, and seriously calling upon the Name of Jesus
Christ.
And by this, we not only drive away the Insults of
the Spirits of Darkness from our Persons, but also from
whatever belongeth unto us from our Meat and our Drink,
from our Utensils, and everything appertaining to us. Wherefore St. Cyril, in the Place before mentioned, saith farther
" Bless thyself with the venerable Sign of the Cross, when thou
eatest and when thou drinhest ; when thou standest and when
thou sittest ; when thou speaketh and when thou walkest. Begin
not any Business or Employment without first making this
reverend Sign; in thine House or on the Way, in the Day or
with this holy Sign

commonly beset with

in the Night,

and in

all Places."

Question
After what manner ought we
able

to

51.

form the Sign of the vener-

and Life-giving Cross?

Answer.
After

this

Manner

first,

with

thy

Thumb and two

Fingers touch thy Forehead, saying, *' In the Name of the


Father ; " then in the same Manner touch thy Breast, saying,
''and of the Son;" then touch thy right Shoulder, saying,
" and
the Holy Ghost : " And, lastly, complete the Sign of the
of
Cross, by touching thy left Shoulder, saying "

Amen."

Thou

mayest, also, when thou Grossest thyself, say thus, "Lord


Jesus Christ, Son of God, have Mercy on one a Sinner. Amen!'

Question

What

is

52.

the fifth Article of the Faith ?

Answer.

Who

arose the third

Scriptures.

Day from

the

Dead, according

to

the

The Orthodox Confession of the

48

Question

What

are

we taught by

53.

this Article of the Faith

Answer.

Two

First, That our Lord, Jesus Christ, returned to


Power of his Divinity {Lvke xxiv. 7), Asit was
of him in the Prophets and Psalms. And, Secondly,

Things.

Life by the
written

That he arose

was born, and

in

that sauie individual

Question
According
suifer

and

Body wherewith he

died.

to

54.

what Scripture did it so become


and also to rise on the third Day

to die,

Christ to
?

Answee.
The holy Scriptures are twofold of the Old and of the
Testament.
The former foretold that Christ should
come, aud also the Manner in which he should redeem Mankind namely, by suffering, dying and arising again from
;

New

the

Dead

Therefore, according to those Scriptures, all these

Things were to be fulfilled by Christ. And by the latter,


namely, the New Testament, it is manifestly confirmed, that
Christ did fulfil all these Things, and that he came into
the World for that very Cause whereof it was afore written,
As he sayeth of himself {Mark xiv. 21), The Son of Man goeth
indeed, as

it is

written of him.

And again,

after his Resurrec-

two Disciples as they were journeying {Luke xxiv.


26), Ought not Christ to have suffered these things, and to
enter into his Glory?
And beginning at Moses, and all the
Prophets, he expounded unto them, in all the Scriptures, the
Things concerning himself.
Now that the Old Testament
ought to liave full and satisfactory Credit and Authority
with us, the Apostle testifies, saying of it (2 Pet. i. 19), T^e
have also a more sure Word of Prophecy, whereunto ye do well
tion, to his

that ye take heed, as unto a Light that shineth in a dark Place,


until the Day Dawn, and the Day-Star arise in your Hearts.

Catholic

and Apostolic Eastern

49

Cliurch.

Farthermore,

all the Evangelists confirm unto us that these


Things were done exactly according to those Scriptures. The
Apostle also (1 Cor.xv. 3), Christ died /or us, according to
the Scriptures ; and that he was buried, and that he arose again
the Third Day, according to the Scriptures.
And that he was
seen of Cephas, and then of the twelve. After that he was seen
of above five hundred Brethren at once, of whom the greater
Part remain unto this present, but some have fallen asleep.
After that he was seen of James, then of all the Apostles. And
last of all, he was seen of me also, as of one born out of due
The Prophet Jonas had also, of old, beautifully repreTime.
sented the Resurrection of Christ ; as our Lord Jesus Christ
applied it to himself when he spake to the Jews, saying

(Matth.

xii.

after a Sign,

39),

An

and

there shall no Sign be given unto

evil

Prophet Jonas.

and

adulterous

Generation seeketh

For as Jonas was

it

but the

Days and

Sign of the
three Nights in the Whalers Belly, so shall the Son of Man be
three Days and three Nights in the Heart of the Earth.

Question

What

is

three

55.

the sixth Article of the Faith

Answer.

Who

ascended into Heaven, and sitteth at the Bight

Hand

of

the Father.

Question

What

are

we taught by

56.

this Article

Answer.
Four Doctrines. First, That Christ ascended into Heaven,
and sat down, with Glory and Honour, at the Right Hand
of God ; with that very same Body in which he had truly
and really suffered the Torments of the Cross, and with
which he had arisen from the Dead. Secondly, That he
ascended into Heaven only as Man, for as God he was
Thirdly, That Christ never
always there, and in all Places.
D

'

The Oriliodox Confession of the

50

after put off the human Nature which he had taken upon
him of the blessed Virgin, and that he will hereafter come
again to Judgment therewith
as the Angels spake to the
Apostles {Acts i. 11), This same Jesus which is taken up from
you into Heaven shall so come in like Manner as ye have seen
him go into Heaven. Fourthly, We are hereby taugtt the
Body of Christ is in Heaven only, and not on the Earth,
after the Manner it used to be whilst he conversed among
but only after a * sacramental manner whereby, in the
us
holy Supper, the same Son of God, God and Man, is present
;

on Earth \ By a change of Substance, for the Substance of the


Bread is % changed into the ^Substance of his most holy Body,

and the Suhstance of the Wine into the Substance of his most
Wherefore we ought to glorify and rever-

precious Blood.

ence the holy Eucharist as our Saviour Jesus himself.

Question

What

is

57.

the seventh Article of the Faith?

Answer.

He shall come again with Glory to judge both the Quick and the
Dead, whose Kingdom shall have no End.
Question

What

58.

doth this Article teach us

Answer.
Three Things.

First,

the Living and the


31),

When

the

That Christ will come again,

Dead

Son of Man

holy Angels with him.

to

judge

as he sayeth himself {Matth. xxv.

shall

And

this

come in his Glory, and

coming

will be

all the

with swiftness

{Matth. xxiv. 27), As the Lightning cometh out of the East, and
shineth even unto the West, so shall also the coming of the Son
of

Man

be

(ver. 36),

no, not the Angels.


*

ixvaTTipiuS-ri.

But of that Bay and hour knoweth no Man


But first it must be that these things

+ Kara neTovaiuKTw.

t /lerapdWeTat.

els Tr)v

Oialav.

Catholic

happen

(ver.

14),

and Apostolic Eastern Church.

namely, That

the

51

Gospel be preached imto

come that there be horrid and


inhuman Wars, Famine, and Pestilence and the like. In
a Word, that there be many and great Afflictions, according
to the Word of the Lord (ver. 21), Then shall he great
Tribtdation, such as was not since the Beginning of the World to
this Time, no, nor ever shall he after.
Of this Judgment the
Apostle thus plainly teacheth (2 Tim. iv. 1), / charge thee,
therefore, before God, and the Lord Jesus Christ, who shall judge
the Quick and the Bead, at his appearing and his Kingdom.
all

Nations

that Antichrist

Question

What

is

59.

the second Doctrine contained in this Article

Answer.
of

That in this last Judgment all Men are to give an Account


all their Thoughts, Words, and Works, as the Scripture

testifies

{ilatth. xii. 36),

that

Men

Bay

of Judgment.

say unto you, that every idle

shall speak, they shall give

And

an Account

so the Apostle (1

Word

thereof in the

Cor. iv. 5), There-

forejudge nothing before the Time until the Lord come, who both
will bring to Light the hidden Things of Darkness, and will make
manifest the Counsels of the Hearts; and then shall every
have his Praise of God.

Question

What

is

Man

60.

the third Thing taught in this Article

Answer.
That in that Day every one

shall receive

a full and

Everlasting Reward, according to his Merit ; some receiving


this Sentence {Matth. xxv. 34), Come, ye blessed of my
Father, inherit the Kingdom prepared for you from the Beginning of the World.

And

to others shall be

pronounced this

from me, ye cursed, into


Everlasting Fire, prepared for the Devil and his Angels;
{Mark ix. 44), Where their Worm dieth not, and the Fire is
afflicting

Sound

not quenched.

(ver.

41), Depart

The Orthodox Confession of

52

Question

the

61.

In that Day, peradventure, all Men in general must give


an Account of their Actions and Affairs ; but I would know
whether every one, at his Departure from this Life, giveth
an Account of his Life, and answers, as it were, in a particular Judgment.

Answer.

The Judgment of that Day

will not be

every minute Circumstance, for

God

manifest unto

Death,

is

and

all

as every one, at the

the Rewards of his Deserts

I am

For

as his

God concerning them

Gi'egory the Divine sayeth


CcBsarius), "

induced

Time of

his

Faults, so

know what

does every one, after death, very well

after

known and

to himself of all his

fully conscious

so is the Will of

by inquiring

things are

to be

is

Deeds are manifest,


also manifest.

As

(Funeral Oration of his Brother


to believe, that,

good and acceptable Soul, when

its

as wise

espousal with the

Men
Body

say, the
is dis-

with the Powers of its Mind the Good which it


possesses {for that which before cloiided it with Darkness being
now purged away, or laid aside, or what no Words can express),
solved, enjoying

and exults with a most singular and transporting


and flies rejoicing to its Lord (whilst it escapes from this
Life, as from a loathsome Prison, and spurns under its Feet the
Shackles which fettered before the Wings of its Mind) to taste, as

is

enraptured,

Joy,

in Imagination, the Bliss in store for

"And

when, not long

Body from
it safe

the Earth,

in store; after

after, it

which

it.

again

receives its

well-known

and now had


a Manner only known to God, who
first supplied,

kept
first

and afterwards separated them; with that Body, wherein


had afore lived the heavenly Life, it enters now united, to

joined,
it

possess the Heritage of celestial Glory,"

In like manner may be considered the wicked Souls


namely, that they are immediately sensible of the Torments
that await them,
Howbeit, neither the Just nor the Wicked
receive the full

Judgment

Recompense of

nor are they

all in

their Deeds before the final


one State, nor limited to one

Catholic

and Apostolic Eastern Church.

53

-Now, from hence it is clear enough that this could


not be, before the general Judgment, without some kind of
(as it were) particular Judgment
And such a particular
Place.

Judgment
that

God

When,

therefore, we say
does not require an exact Account of our Lives,

as this there

only.

is

to be understood that we mean, not according


Forms and Weakness of human Tribunals.

it is

Question

to the

62.

Are not all the Souls of the Saints placed in the same
Degree of Happiness after Death ?

Answer.

As the Souls do not all go out of this Life in the same


Degree of divine Grace, so neither after their Departure are
they in one and the same Degree of Happiness.
This we
learn from Christ himself {John xiv. 2), In my Father's
And elsewhere {Luke vii. 47),
House are many Mansions.
Her sins, which are many, are forgiven ; for she loved much
But to whom little is forgiven, the same loveth little. To the
same Purpose speaks the Apostle {Bom. xi. 6), WTio will
render unto every

Man

according

Question

What

are

Deeds.

to his

63.

we to think concerning those who depart


Wrath of God ?

hence under the

Answer.

Of

these,

some,

after

punished with greater,


will
xii.

be without End,
47), That Servant

the

some with

As
that

the

knew

last

lesser

Judgment, will be
Torments but both

Scripture
his Lord's

declareth {Zuke
Will,

and pre-

pared not himself, neither did accordiny to his Will, shall be


beaten with many Stripes: But he that knew not, and did
commit things worthy of Stripes, shall he beaten with few Stripes.

The Orthodox Confession of (lie

54

Question

Do

64.

not some die, so as to be in a

Blessed and the

medium between

the

Damned ?
Answer.

Of

these there be not any

nevertheless,

it

is

certain

many

Sinners are freed from the Chains of Hades;


not by their own Eepentance or Confession, as the Scripture
.saith {Psal. vi. 5), In the Pit who shall give Thanhs unto thee ?
that

And elsewhere (Psal. cxv. 17), The Dead praise not thee,
Lord ; neither all them that go down into the Pit ; but for
the good Works and Alms of the Living, and for the Prayers
of the Church, made in their Behalf; but chiefly for the
sake of the unbloody Sacrifice (the Liturgy) which the
Church daily offers up for the Living and the Dead in like
;

manner

But the Souls of such


as
are by no means to be delivered by their own Works
Theaphylact, treating on these Words of Christ, in the sixth
Chapter of Luhe, To whom Power is given of forgiving Sins on
as Christ also died for both.

it is said on Earth; For


we continue on Earth we can wipe out our Sins, hut
after we leave this Earth loe are no more able of ourselves to
cancel our Sins by our Confessions.
The 'Boors then are
And again, on the Words of Matthew (chap. xxii.
shut.^ "
13), Bind him Hand and Foot, by which the active Faculties
of the Soul are meant, he says. In this Life we may labour

I!arth,te&chet\i; saying, "Observe,


so long as

and endeavour, but afterwards the active Faculties of the Soul


are bound, nor can we any more do oxoght atonement for our
And farther, on the 25th Cliapter of the same
Offences.
Gospel, he says, " There is no more Time for Repentance and
good

Works

that

after

From

which it is clear,
no more perform
Penance, nor do any other work whereby it might be freed
from the Chains of Hades. Therefore, only the Sacrifices,
the Prayers and Alms, which are performed by the Living,
for their sakes, do comfort and greatly benefit the Souls, and
free them from the Bonds of Hades.
after

its

this

Life."

separation

the

all

Soul can

"

Catholic

and Apostolic Eastern Church.

Question

55

65.

What, then, are we to think concerning the Alms and good


Works, which are performed for the Comfort of the Departed ?

Answer.
Theophylact, expounding these

Fear him who hath Power

5),

my

of this Matter, " Observe,

Words

of Christ {Luke

him
who hath Power

Brethren, Christ saith not, fear

who, after he hath killed, casteth into Hell, tut


to cast into Hell.

into Hell, hut

pardon them.

it
'

For he
is

casteth not all

who died in

their Sins

Hand

of God to do so, and also to


say, concerning the pious Offerings and

in the

This,

xii.

Hell, thus treats

to cast into

which are made for the Good of those that sleep.


For these things are of no small Benefits, even to those who depart
hence in the most grievous State of Sin.
God doth not, then, cast
Intercessions

the

Guilty into Hell when he hath killed them;

Power

to

cast

them into Hell.

Wherefore

endeavour, again and again, hy our


to

Alms and our

implore his Favour, who, having the Power

doth not always exert

it ;

hut hath, also,

hut he hath

us not cease to

let

Intercessions,

to cast into Hell,

Power

to

indulge with

Pardon:

We are therefore taught by the holy Scripture, and the


Exposition of this Father, that we ought, by all means, to
pray for the Departed, to offer the unbloody Sacrifice for
them, and to dispense our Alms with a liberal Hand ; seeing
they can no more perform these good

Question

What

are

we

Works

for themselves.

66.

to think of the Fire of Purgatory

Answer.
It is nowhere taught in the holy Scriptures tliat there is
any temporary Punishment, whereby the Soul, after Death,

The OriJiodox Confession of the

56

purged.
On the contrary, the Church, in the second
Council of Constantinople, did condemn Origen for this very
Opinion.
Moreover, it is evident that the Soul, when once
departed, cannot again become a partaker of the Sacraments

may be

Could this be, that the Soul could satisfy

of the Church.

there for Sins committed in this Life, then, by like Reason,

might partake of the Sacraments of Penance there ; which


being contrary to orthodox Doctrine, the Church rightly and

it

wisely offers the unbloody Sacrifice for those Souls, together

with her Prayers, that they may be forgiven those things


wherein they had offended, whilst they continued in this
Life
And not that they might be delivered from any Punishment that they were then suffering for a Time only.
Our
Church doth not admit or approve of such Fables as some
:

Men

have fancied concerning the State of Souls after Death


tormented in Pits and Waters, and with
sharp Prongs, when they are snatched away by Death before
they can have done sufiicient Penance for their Faults.
;

as that they are

Question

What

Place

is

67.

particularly appointed for those Souls that

go hence in a State of Grace and Favour with God

Answer.
Those Souls of Men which depart hence in Favour with
God, and have wiped out their Sins by Eepentance, have
their Place in the Hand of God.
As saith the holy Scrips
ture (Wisd. iii. 1), The Souls of the Righteous are in the Hand
of God, and there shall no torments touch them.
Their place
is also named Paradise, as our Lord Christ called it to the
Thief on the Cross {Luhe xxiii. 43), Verily I say unto thee,
This Day shalt tlwu he with me in Paradise.
It is also called
Abraham's Bosom; as in Luke xvi. 22, And it came to pass
that the Beggar died, and was carried ly the Angels into Abra-

Sometimes it is named the Kingdom of Heaven,


was by our Lord {Matth. xiii. 11), I say unto you, that
many shall come from the East and West, and shall sit down
ham's Bosom.
as

it

and Apostolic

Catholic

with Abraham, and

mentioned

have

Isaac,

By whichsoever

Heaven.

JEastern Church.

and Jacob in

the

any one shall

call

Kingdom of
that we

Names

of these three

righteous Souls, he will not err

57

the

Eeceptacle

of

provided that he believes


and understands thus much, that they enjoy the Favour of
Grod,

and are

in his heavenly

Kingdom, and,

as the

Hymns

of the Church mention, in Heaven.

Question

68.

Where is the Place of those Souls who leave their Bodies


under the Displeasure of God ?

Answer.

Many Names

are given to that Place

It

is

called Hell,

which the Devil, when thrust out of Heaven, was


driven
as the Prophet testifies {Isai. xiv. 14), / will ascend above the Heights of the Clouds; I will be like the Most
High, saith Satan.
Yet thou shalt be brought down to Hell,
to the Sides of the Pit.
Again, it is called Everlasting Fire
into

as the

Scripture saith (Matth. xxv. 41), Depart from me, ye


Everlasting Fire, prepared for the Devil and his

cursed, into

Angels.

Likewise

it

is

named Outer Darkness

Cast ye the unprofitable Servant into Outer Darkness

(ver.
;

30),

there shall

and gnashing of Teeth. It is called by many other


Names, all of which mean a Place of Condemnation and
the Wrath of God.
To this Place go down the Souls of all
those who die at Enmity with God, and under his Wrath ;
and here are they damned. This, then, is to be believed by
he wailing

the Faithful, That as the Souls of the Righteous, although


received into Heaven, do not receive the full

Crown of Glory before the

Damned

last

Judgment,

and perfect

so neither

do the

and suffer the full Measure and


Weight of the Punishments before that Time. But after
that final and decisive Judgment, the Souls of all, rejoined
to their Bodies, will be crowned with Glory or overwhelmed
Souls of the

with Torments.

feel

58

The Orthodox Confession of

Question

What

is

the

69.

the eighth Article of the Faith

Answer.

/ believe

in the Holy Ghost, the Lord

from

proceedeth

the Father,

together is worshipped

and

[who with

glorified,

Question

What

doth this Article teach

and Giver of Life, who


Father and the Son

the

who spake hy

the Prophets.

70.

Answer.
First, That the Holy Ghost is God, of the
Three Things.
same Substance with the Father and the Son as these
;

Words of

the Apostle do

manifest

(1

Cor.

are Diversity of Gifts, hut the same Spirit :


Administrations, hut the same Lord : And
sities

of Operations, hut

it is

the

xii.

And

4),

There

Difference of

there

are

Diver-

same God that worheth in

all.

And

again (2 Cor. xiii. 14), The Grace of our Lord Jesus


Christ, and the Love of God and the Communion of the Holy
Now, whereas, in these Texts, the
Ghost, he ivith you all.

named, and sometimes the


are of the same
And not
Substance and Partakers of equal Honours.
because the Son differeth aught from the Holy Ghost, or
the Holy Ghost from the Son, in their Essence (to say which
would be Blasphemy) but because, as we said before, they
are both of the same Essence and Glory ; and also because
the Son and the Holt Ghost both of them immediately
and equally have their Origin of the Father the Son as
being begotten, and the Holy Ghost as proceeding. According to what Peter declareth to Ananias in Acts (ver. 3),
Why hath Satan filled thine Heart to lie to the Holy Ghost ?
And presently after he concludes (ver. 4), Thou hast not
The Holy Ghost is, therefore,
lied unto Men, hut unto God.
certainly true and very God.

Holy Ghost

Son,

it

is

is

sometimes

because

first

the three Persons

all

Catholic

and Apostolic Eastern Church.


Question

What

is

59

71.

the second Thing taught in this Article

Answer.
That the IToly Ghost proceedeth from the Father Only, as
from the Fountain and Original of his Divinity; as our
Saviour himself teacheth us (John xv. 26), JVhen the Comforter is come, whom I will send unto you from the Father ; the
Spirit of Truth, which Proceedeth from the Father.
The
same Doctrine St. Athanasius lays down in his Creed, " The
Holy Ghost is of the Father, not made, nor created, nor begotten,
but proceeding."
And elsewhere in his works (Holy Questions,
vol. ii. 43, &c.), " God and Father, he only is the Cause of
the other two, and unbegotten.
The Son, begotten, and sprung
from the Father only, the Cause of his Origin. The Holy Ghost
himself also springs and proceeds only from the Father, as his
Cause, and by the Son was sent into the World."
And Gregory
the Divine sayeth (Homily V. of Divinity and of the Holy Ghost),
" The Holy Ghost, who proceedeth from the Father, is uncreated,
as being Proceeding ; as being unbegotten, he is not the Son ; but
as being between unbegotten and begotten, he is God."
We have
already treated of this Matter at large in the First Article.
Let it, therefore, suffice us that we hold what Christ himself
taught what the Catholic and Orthodox Eastern Church
believeth and altogether professed in the Second General
and let us hold the Faith without Addition, and
Council
from the Son, as the Church hath commanded. Nay, not
only the Orthodox and Catholic Eastern Church hath
passed a heavy censure on those who add these Words,
This is evident from
but also the Western Roman Church.
the two Silver Tables, on one of which the Creed was
engraved in Greek, and on the other in Latin, without this
Addition, And from The Son which Tables were, by order
of Leo the Third, Pope of Boine, affixt up in St. Peters
Church, in the Year of our Lord 809, as Baronius confesseth.
Whosoever, therefore, continues firm and constant in this
Faith, he may have undoubting Hope of his Salvation, as
one who turueth not aside from the Doctrine of the Church.
'

60

The Orthodox Confession of the

Question

What

is

72.

the third Thing taught

this Article ?

Answer.
That the Holy Ghost is the real Author of the holy
Scripture, both of the Old and of the New Testaments j and
Wherefore
wrote them hy the Hands of divers Servants
the Scriptures of the Old Testament, and also of the New,
Wherefore thou
is
the Doctrine of the Holy Ghost.
oughtest to believe, that whatsoever the holy Fathers have
decreed, in general and particular orthodox Councils, whereThe
soever they were held, is taught of the Holy Ghost.
holy Apostles speak in their Synod (Acts xv. 28), It seemed
good to the Holy Ghost, and to us : After whose Example other
orthodox Councils have, in the same Style, concluded their
:

Decrees.

Question

What, and how many,

73.

are the Gifts of the

Holy Spirit

Answer.
Seven; of which the holy Scripture speaketh thus (Bev.
And there were seven Lamps of Fire burning before the

iv. 5),

Now, these Gifts


Throne, which are the seven Spirits of God.
of the Spirit, or, to speak more properly, the Holy Spirit
himself was in Christ after a more abundant and a perfect

Manner than
{Isai. xi. 2),

ever in any other

And

Man,

the Spirit of the

as sayeth the Prophet

Lord

shall rest

upon him,

Wisdom and

Understanding, the Spirit of Counsel


and Might, the Spirit of Knowledge, and of the Fear of the
This the Evangelist St. John confirms with his
Lord.
the Spirit of

Testimony {John i. 14), And


among us ; and vie beheld

dwelt

the

Word was made Mesh, and

his Glory, the Glory as of the only

and Truth. And (ver. 16),


and Grace for Grace. For
the Holy Spirit was in Christ, as being of the same Substance with him, according to his Divinity ; and filled him
begotten of the FatJier, full of Grace

Of

his Fulness have all

we

received,

Catholic

and Apostolic Eastern Church.

with Grace and Wisdom, as

it is

written {Zuke

Child grew, and waxed strong in Spirit,

the

and

the Grace of

stood of the

God was upon him.

human Nature

is

ii.

40),

And

Wisdom,
to be under-

filled ivith

This

is

of Christ.

Question

What

61

the first Gift of the

74.

Holy Spirit?

Answer.
The first Gift is Wisdom ; namely, that Wisdom which is
from Above, of which the Apostle thus speaketh (James iii.
17), The Wisdom that is from Above is fi,rst pure, then peaceable, gentle, and easy to be entreated, full of Mercy and good
And this
Fruits, luithmit Partiality, and without Hypocrisy.
is the contrary of carnal Wisdom, according to the Apostle
(2 Cor. i. 12), In Simplicity and godly Sincerity, not with
fleshly Wisdom, but by the Grace of God, we have had our ConWhich fleshly and worldly Wisdom
versation in the World.
speaks of, rehearsing the Old
Apostle
farther
the same
For
it is written (namely, Isai.
Cor.
i.
Testament (1
19),
xxix. 14 and xxxiii. 18), I will destroy the Wisdom of the wise,
and will bring to nothing the Understanding of the prudent.
Where is the Scribe ? Where is the JDisWhere is the wise ?
puter of this World ? Hath not God made foolish the Wisdom
of this World ?
Question 75.

What

is

the second Gift of the Holy Spirit

Answer.
The Gift of

Understanding, or

the

Knowledge of the

hidden and secret Things of the Divine Will, whereof the


Scripture thus teacheth (Exod. xxxvi. 1), Every wise-hearted
Man in whom the Lord put Wisdom and Understanding, to know
how to work all manner of Work for the Service of the Sanctuary,
And of the
according to all that the Lord had commanded.
Companions of Daniel {Dan. i. 17), God gave them Knowledge and Skill in all Learning and Wisdom, and Daniel

The Orthodox Confession of the

62

had Understanding in all Visions and Dreams. And


{Luke xxiv. 45), Then opened he their Understanding,
they

understand the

might

Scriptures.

And

also
that

the Apostle

The Lord give thee Understanding in all


7),
Contrary to this is Folly and Disbelief ; of which
Fool, and slow of
our Lord sayeth thus (Luke xxiv. 26),
And
Heart to believe all that the Prophets have spoken.
elsewhere the Apostle {Gal. iii. 3), Are ye so foolish?
(2

Tim.

ii.

Things.

having begun in the Spirit, are ye now made perfect by the

Flesh?

Question

What

is

76.

the third Gift of the Holy Spirit

Answer.
The

third

Gift

of

the

Holy

Spirit

is

Counsel,

which

serveth to carry to the divine Glory and the Salvation of

Men's Souls, and is nearly the same as Justice.


Of this
Counsel the Scripture thus speaketh {Acts xx. 27), For I
have not shunned to declare unto you all the Counsel of God.
Opposite to this is the Counsel of the Ungodly of which
thus the divine Psalmist {Psal. i. 1), Blessed is the Man who
hath not walked in the Counsel of the Ungodly.
And again
(Psal. xxxiii. 10), The Lord bringeth the Counsel of the
Heathen to nought, and maketh the Devices of the People to
;

be of

none

Effect,

and

casteth out the Counsels of Princes.

Question

What

is

77.

the fourth Gift of the

Holy

Spirit ?

Answee.
Strength.

For, maintaining all Constancy and Fortitude

we ought bravely to
Of which Strength of Mind the

in the Faith,

(1

resist all

Scripture

Temptations
sayeth

thus

and Eph. vi. 14), Watch ye, stand fast in


you like Men, be strong.
Stand ye, therefore,

Cor. xvi. 13

the Faith, quit

having your Loins girt about with Truth,

the

Breast-plate of Righteousness

the

and having on
and your Feet shod with

Catholic

and Apostolic Eastern Church.

63

Preparation of the Gospel of Peace ; above all, taking the


Shield of Faith, wherewith ye shall be able to quench all the
fiery Darts of the Wicked; and take the Helmet of Salvation,
and the Snord of the Spirit, which is the Word of God.
Contrary to this Strength is Fear; of which the Holy
Prophet sayeth (Psal. xiv. 9), They were brought in great Fear,

And

even where no Fear was.


to

have this Fear (Luke

Body,

and

our Lord Jesus Christ forbids

Fear not those that


more that they can do.

xii. 4),

after that have no

Question

What

is

the

kill

78.

ih& fifth Gift of the Holy Spirit

Answbk.
which

Knowledge,
{Psal. xciv.

10),

the

Who

holy

Psalmist thus

nurfurefh the

describeth

Heathen, shall not he


Knowledge.
And the

punish? It is he that teacheth Man


Prophet Jerem. iii. 15, J will give you Pastors according to
mine Heart, which shall feed you with Knowledge and UnderWhich Knowledge and Understanding is chiefly
standing.
to be understood and explained to mean the Knowledge of
the Will and Law of God.
Contrary to this is Ignorance
namely, of the Divine Will and Law : as sayeth the Psalmist
(Psal. Ixxix. 6), Pour out thine Indignation upon the Heathen
that have not known thee, and upon the Kingdoms that have
not called

upon

thy

Name.
Question

What

is

the sixth Gift of the

79.

Holy Ghost

Answer.
Godliness,

which

is

founded

Prayer and Good Works,

in

constant

and

earnest

together with a right Faith

of

which the Apostle sayeth (1 Tim. iv. 8), Godliness isprofitdble


unto all things, having Promise of the Life that nmo is, and of
Therefore are those truly called godly
that which is to come.

64

The Oriliodox Confession of the

who

continually worship God with Prayer, and shun everything that appertaineth unto Sin.
Grodliness, I say, not

showy and specious, as was that formerly of the Pharisees,


but solid and genuine, deep rooted in the Bottom of the
Heart, and to which this Saying of our Lord's cannot be
applied {Maith. xv. 8), This People honoureth me with their Lips,
hut their Heart is far from me.
And again (Matth. xxiii. 26),
Thou Mind Pharisee, cleanse first that which is within the Cup

and

them

Platter, that the outside of

may

Question

What

is

the seventh Gift of the

be clean also.

80,

Holy

Spirit

Answer.
The Fear of God, which ought to be like the Fear of
Children towards their Parents, and not like the Fear of
Servants towards their Masters. Of this proper, right Fear
the holy Psalmist singeth (Psal. xxxiv.

fear the lord,

9),

ye that are his Saints, for they that fear

him

lack nothing.

But of
iv.

the other sort of Fear the Apostle sayeth thus (1 John


18), There is no Fear in Love, hut perfect Love casteth oiit Fear

hecause Fear hath

And

Love.

God

Torment ; he thatfeareth

him.

Love (Psal.
Magnify him,

all ye

Seed of Israel.

for

not

made perfect in
we should fear

praise the Lord, ye that fear


of the Seed of Jacob ; and fear him,
He that thus feareth the Lord will

xxii. 23),
all ye

keep his Commandments, as

Man

is

the Scripture teacheth us, that

love me, he will keep

my

it

is

said (John xiv. 23), If a

Words.

Question 8L
"What, and

how many,

are the Fruits of the

Holy Ghost

Answer.
Saint Paul reckons up nine Fruits of the Holy Ghost, or
Signs of divine Grace {Gal. v. 22), The Fruit of the Spirit
is

Love, Joy,

Meekness,

Peace, Long-suffering, Gentleness, Goodness, Faith,

Temperance.

But we

are,

moreover, to call and

Catholic

account

and Apostolic Eastern Ghvrch.

65

other Virtues Fruits of the Holy Spirit, because

all

down from him, and by his Grace are rightly


practised by Men
And, therefore, St. Paul doth not add,
against these (only) there is no Xaw, but against such
there
they come

being

many

like

unto these.

Question

What

is

82.

the ninth Article of the Faith

Answer.
In one Holy, Catholic and Apostolic Church.

Question

What
Faith

83.

doth the holy Church teach in this Article of the

Answer.
Four Things. First, That the Church is one, holy, catholic
and apostolic; according to the Doctrine of the Apostle
Cor. xi.

(2

may

2),

have espoused you

present you as

to

one

Unhand,

chaste Virgin unto Christ.

For

that

like as

Christ is only one, so his Spouse also cau be but one ; as is


manifest from the Epistle to the Ephesians (iv. 5), One Lord,
one Faith, one Baptism, one God and Father of all.

Question

What

is

84.

the second Thing contained in this Article

Answer.
The

second Thing taught in this Article

is,

that the Church

doth not take this Denomination of Catholic Church from


anyone Place or See predominant over all others; For those
are particular Churches which are in particular Places ; As

Church of Ephesus, of Philadelphia, of Zaodicea, Antioch,


However, among
Jerusalem, Rome, Alexandria, and others.
the Mother
called
well
be
may
she
Churches
these particular
Christ,
and
of
Presence
tjie
with
first
who was honoured
the

The Orthodox Confession of (he

66

received eternal Life

and Kemission of Sins, and from which


preached and spread through the whole

the Gospel was first


World ; As the Scripture witnesseth (JUcke xxiv. 47), Thus
it

hehoved Christ to suffer,

and

to rise

from

the

Dead

the third

Day. And that Repentance and Remission from Sin should he


preached in his Name among all Nations, heginnirig at Jerusalem,
and ye are Witnesses of these Things. And elsewhere {Acts i. 8),

me hoth in Jerusalem, and in all


and
unto the uttermost Parts of the
Samaria,
and
in
Judea,
And she is wont to be respected first who outshone
Earth.
all other Churches in Sanctity of Doctrine and Manners, and
to whose Judgment the Apostles submitted their Actions
as the Scripture tells us {Acts xi. 2), And when Peter was
come up to Jerusalem, they that were of the Circumcision conYe

shall he Witnesses unto

tended with him, saying, TJiou wentest in

and

didst eat tvith them.

What was

that

I,

To which

could withstand

to

Men

uncircumcised,

Peter answered (ver. 17),

God

When

they heard

Things they held their Peace, and glorified God, saying, Then
hath God also to the Gentiles granted Repentance unto Life. And
(ver. 22), Then Tidings of these Things came unto the Ears
these

of the Church which was in Jerusalem ; and they sent forth


Barnabas, that he should go as far as Antioch. And elsewhere

They determined that Paul and Barnabas, and


up to Jerusalem unto the Apostles
and Elders ahout this Question ; (ver. 22), Then pleased it the
(chap. XV. 2),

certain others of them, should go

Apostles

and

Elders, with the whole Church, to send chosen

Men

of their own Company to Antioch with Paul and Barnabas, and


wrote Letters hy them after this Manner : It seemed good unto the

Holy

and

Ghost,

to us, to

lay no greater

Burden

tipon

you than

Farther also of the same, in xvi. 4


as they went through the Cities, they delivered

those necessary Tilings.

of the Acts

And

and
The Church of Jerusalem,
therefore, is without Doubt the Mother and Princess of all
other Churches forasmuch as the Gospel was spread from her

them

the Decrees for to keep, that were ordained of the Apostles

Elders which were at Jerusalem.

over the whole

Emperors gave

Honour

World (although,
the Precedency to

indeed, in Aftertimes, the

New Rome, fi,.' the


became the Seats of, accord-

Old and

of the Empire, which they

ing to the third Canon of the second general Council of Con-

Catholic

and Apostolic Eastern Clmrch.

67

Nevertheless, this Church of Jerusalem was the


uuiversal Church, as all Nations received their Faith and

stantinoph).

Doctrine from her.

Question

What

is

85.

the third Thing contained in this Article

Answjee.

That Jesus Christ


according to the

is

the only Foundation of the Church,

Words of

Foundation can no

Man

the Apostle (1 Cor.

lay tlian that

is

laid,

iii.

11), Other

which

is

Jesus

Although in some Times the Apostles and Prophets


are called the Foundations of the Faith and of the Church
as when St. John says (Bev. xxi. 14), That the great City,
Jerusalem, was enclosed with a Wall, having twelve Foundations,
and in them the Nanus of the twelve Apostles of the Lamb were
written.
And St. Paul affirms, that we are built upon the
Foundations of the Apostles and Prophets. This is to be
understood, not as if the Apostles and Prophets were these
Foundations of themselves, and in the first Instance
for
in that Sense Christ only is the Foundation
But secondarily,
and with relation, as being themselves laid next upon the
Foundation of the Doctrine of Salvation of our Lord Jesus
Christ.

Christ, as

being the First

over the whole World.

who propagated
For Christ

the Faith of Christ

hatli

not founded his

Church on any Mortal Men, but only upon himself, and


Moreover, we are taught, in this
on his own divine Doctrine.
the
only
Head of his Church accordis
Article, that Christ
ing as we are taught by the Apostle (Ephes. v. 23), For the
Husband is the Head of the Wife, and Christ is the Head of the
And again (Golos.
Church; and he is the Saviour of the Body
i. 18), He is the Head of the Body of the Chiorch, who is the
Beginning, and the first-born from the Dead; that in all
However, the Rulers
things he m-ight have the Pre-eminence.
">of the Church are called Heads, in their several Churches
;

over which they are placed ; but this is only as Stewards


ana 7icars of Christ, in his several Provinces, over which
Thus the holy Scripture speaks
they are said to be Heads.
then {Acts xx. 28), Take heed, therefore, unto yourselves, and unto

68

2'he

Orthodox Confession of the

Gliost hath made you


which he hath purchased
with his own Mood. In suchwise, however, that Christ himself is the Head and Chief of the Shepherds ; as St. Peter
testifies (1 Peter v. 4), Wlien the chief Shepherd shall appear,

the whole Flock, over the

which

Holy

the

Overseers, to feed the Churches of God,

ye shall receive a

Crown of Glory thatfadeth

not aivay.

QtJESTION 86.

What

is

ihe fourth Thing taught in this Article?

Answer.
It instructs us, that every Christian ought to submit
himself and be obedient to the Church. This Christ himself
teacheth {Matth. xviii. 17), If he neglect to hear the Church,
let

him

he

unto thee as an Heathen

the Church

is

Man and

a Publican.

And

so fully empowered, that she hath Authority,

examine and warrant the ScripBehaviour and judge of Patriarchs,

in her general Councils, to


ture, to inquire into the

and all others, And to inflict severe Canonical


Punishment upon them according to their Offences. For it
is the Pillar and the Grouud of Truth, as the Apostle says
(1 Tim. iii. 15), That thou mayest know hovi thou, oughtest to

Popes, Bishops,

behave thyself in the House of God, which

is the

CJiurch of the

Living God, the Pillar and Ground of Truth.

Question

What

87.

are the Precepts of the Church ?

Answee.
The Chief and Principal Commands or Precepts of the
Church are nine in number. First, That every one Worship
God with an humble and contrite Heart, and carefully observe all the Sundays and Holy Days, and all other solemn
Times as the Church shall appoint. That is, by dilio-ently
attending on all the Service of Morning Prayer, the Holy
Communion, Evening Prayers, and Serm^ons, of which the Scri]iture thus teacheth us

(.Ltikc

xviii.

1),

Men

ought always

to

Catholic

pray,

ami

not

to

and Apostolic Eastern Church.

And

faint.

again {Eph.

vi.

18),

69

Praying

Prayer and Supplication in the Spirit, and


watching thereunto with all Perseverance and Supplication for
all Saints.
And in another place St. Paid goes on (1 Thess.
always with

V.

all

17), Pj-ay without ceasing.

QuiiSTioN 88.

Wliat

is

the second Precept of the Church?

Answem.
That every Christian do yearly keep and observe four
Times oi Fasting. The^rs^, just before
the Time of the Nativity of Christ, beginning the fifteenth Day
of November.
The second, which is called the Great Lent,
established by the Fasting of Christ himself (JfaWA. iv. 2), And
when he Iiad fasted forty Days and forty Nights, at length he was
an hungered. The third is of the holy Apostles, which the Church
appoints to begin immediately after the Whitsun Week; this
is called the Lent of the holy Apostles, because at this time
the holy Apostles, being just upon going forth to preach the
Gospel, solemnised a Fast, as appears from the Acts (xiii. 3),
When they had fasted and prayed, tluy laid their Hands on them
and seni them away. The fourth is the Fast of the all-holy,
the God-hearing, and ever Virgin Mary, beginning the first
Day of August, and ending on the Feast of the Assumption,
which is the fifteenth Day of the same Month. Moreover, he
must Fast on all Wednesdays and Fridays, but not on Saturdays and Sundays (this being forbidden by the LXVI. Canon
of the holy Apostles), except the great Sahhath, or Saturday,
The Church also appoints the
which is the Faster Fve.
stated or set Lents, or

fourteenth of September,

being the exaltation of the holy

Cross, to be observed as a Fast, because on that

solemnise the

Memory

the Gospel wherein that

Day we

of our Lord suffering, by reciting


is

related.

Also, the twenty-ninth

be held a Fast, it being the Decollation of


Farthermore,
St. John the Baptist, the Forerunner of Christ.
on some certain Days the Church forbiddeth us to Fast as
from the Day of our Lord's Nativity to the Epiphany, and'
of August

is to

The Orthodox Confession of the

70

Also the Week


between SexageAll which the orthodox
sima and Quinq^iMgesinm Sundays.
Christian ought most faithfully to keep and observe.
all the

Week

of Easter, and Whitsun

Week.

Sunday and the

Week

before Septuagesima

Question

What

89.

the third Precept of the Church

is

Answer.
That we respect

due Eeverence,

spiritual Persons with all

as the Ministers of

God

who pray

set apart,

to

God

for us

Especially those who, as our spiritual Fathers, receive our

whom we are to consult about our SalvaCommand the Scripture thus declareth (1 Cor.
iv. 1), Let a Man so account of us as of the Ministers of Christ
and Stewards of the Mysteries of God. And again (1 Thess. v. 12),
We beseech you, Brethren, to know them who labour among you,
Confessions, and

tion.

Of

and are

this

over you in the Lord,

aud admonish you

that you esteem,


Also in another
place (1 Cor. ix. 13), iPo ye not knovj that they which minister
about holy Things live by the Things of the Temple ? and they
which wait at the Altar are Partakers ivith the Altar ? Even so
hath the Lord ordained that they who preach the Gospel should
Also in his Epistle to Timothy (1 Tim. v. 17),
live of the Gospel.
Let the Elders that rule well be counted worthy of double Honour,

them very highly in

they

especially

love,

for their Work's sake.

the Word and Doctrine.


It is,
Lay Persons to meddle with and

who labour in

therefore, unlawful for

thrust themselves into Spiritual Matters


says {Gal.

who are

vi. 1),

Brethren, if a

spiritual, restore such

Man

an one in

Question

What

is

as

the Apostle

be overtaken in
the Spirit

a Fault, ye

of Meekness.

90.

the fourth Precept of the Church

Answer.
That we make Confession of ou,r Sins to a Priest, rightly
and lawfully ordained, /owr Times every Year. However, those

Catholic

and Apostolic Eastern Church.

71

who

are well advanced in Religion and Godliness may discharge this Duty every Month. The weaker Brethren must at
least once a Tear, namely, at the great Lent, not fail to un-

burden their Conscience by Confession

before all Things, purify their Conscience

And

let the

Sick,

by Confession, and

partaking of the holy Sacrament, having first received the


holy Oil, with Prayer, with Reverence and Devotion.

Question

What

is

91.

the fifth Precept of the Church

Answer.
That plain and unlearned

Men

do not read the Books of

Heretics, nor listen to their Doctrines, nor entertain any

Conversation with them, lest they be corrupted, by becoming familiar with them : As the Psalmist Prophet warns us
(Psal. i. 1), Blessed is the Man who hath not walked in the Counsel

And elseof the Ungodly, nor stood in the Way of Sinners.


where the Scripture enjoins us {Tit. iii. 10),
Man that is an

Heretic, after the first

and second Admonition,


Question

What

is

reject.

92.

the sixth Precept of the Church

Answer.
That we pray unto the all-good God for all Conditions of
Men. First, For all spiritual Persons for the most holy
Patriarch, for the Metropolitan, and for the Bishop of the
Secondly, For the King, the
Province to which we belong.
Governor of our Province, the Senate and Commonwealth,
;

but chiefly for those who deserve well


of the Church and endeavour to propagate and extend the
According to the Apostle
orthodox and catholic Religion.
that
therefore,
first of all Supplications,
(1 Tim. ii. 1), / exhort,
he made for all Men,
giving
Thanhs
and
of
Prayers, Intercessions,
Authority,
that we may lead
are
in
that
all
for Kings, and for

and

for the

Army

a quiet and peaceable

Life, in all Godliness

and Honesty; for

this

The Orthodox Confession of tJie

72

good and acceptable in the sight of God our Saviour. Thirdly,


are to pray for all those who are departed hence in the
are to make Intercession for
Lastly,
orthodox Faith.

is

We

We

Heretics and Schismatics, that they may repent and return


to the Sanctuary of true Eeligion before their last Day.

Question

What

is

93.

the seventh Precept of the Church

Answer.
That all People observe to keep the Fasts and Supplicawhich are particularly enjoined and appointed by their
Metropolitan or Bishops of their Diocese, when they think
proper, by reason of any Necessity, to appease the Wrath of
God, afflicting his People and for Deliverance from Pestilence, Famine, War, Drought, excessive Eain, and the like
Or for the Sick, and those that are oppressed. As it is said
(Acts xii. 6), Peter therefore was kept in Prison : hut Prayer was
made without ceasing of the Church to God for him.

tions

Question

What

is

94.

the eighth Precept of the Church

Answer.
That lay Persons do not presume to meddle with the
Goods or Moneys belonging to the Church, or take them
away by Fraud or Force and apply them to their own
But that those Cares be committed to the Kulers of
needs
;

may provide
who minister
they may have

the Church, that with the holy Treasure they


Vestments and other Necessaries ; so that those

unto the Church, being clothed and fed,


wherewith to relieve the Poor and the Stranger

to the Scripture (Acts xi. 29), TJie Disciples, every

ing

to his Ability,

that dwelt in

determined

Judea

Hands

which

to

According

Man

accord-

send Belief unto the Brethren

also they did,

and

sent it

to the

of Barnabas and Saul.


Besides, it is
unjust that either secular Men, or, indeed, that even the

Elders by the

Catholic

and Apostolic Eastern Church.

73

who, in any Church, are entrusted with the


Care of the Things appertaining to the Church, should
withdraw any Money, or other valuable Movables, whether
spiritual Rulers

Church or given to it otherwise, and


own private Use and Profit: For
thus the Piety of well-disposed Persons would be disappointed and rendered inefi'ectual.

left

by Will
them

pervert

to the
to

their

Question

What

is

95.

the ninth Precept of the Church

Answek.
That no Marriage be solemnised on such Days as are
Also, that orthodox Christians
abstain from forbidden Games and Diversions, and from
not following the Manners
Theatres and unseemly Shows
Barbarians
and
Savages, but avoiding, as
and Behaviour of
their
bad
Customs.
much as possible, all

forbidden by the Church.

Question

96.

Wherefore do we, who ought only to believe in God, proChurch, which is a Creature ?

fess to believe in the

Answer.
Because, although the Church be a Creature, as consisting of Men, who are created Beings, she hath for her
Head Christ himself, who is very God. She hath the Holy

Ghost,

who

perpetually

teacheth

and guideth her,

and

maketh her, according to the Apostle (Uph. v. 27), The spotless and unblemished Spouse of Christ; and (1 Tim. iii. 15), The
Now, her Precepts and
Pillar and Ground of the Truth.
not by
Doctrines are by no means human, but divine
Man, but of God. When, therefore, we profess to believe
;

in her,

we

profess to believe in the Scriptures delivered to

her of God, and in the Commands, which are inspired


For thus sayeth the Scripture (2 Pet. i. 21), Holy
by God.
Men of God spake as they were moved by the Holy Ghost. In

The Orthodox Confession o/lhe

74

Manner St. Paul (1 Thess. ii. 13), Ye received it not as


the Word of Men, but {as it is in Truth) the Word of God.
"Wherefore we are persuaded to have Faith, both in the
like

holy Gospel, which the Church hath received, according to


that Command of Christ himself (Mark i. 15), Believe the
Gospel,

and

also

in

all

the

other

Writings

holy

and

Decrees of Councils.

Question

What

is

97.

the tenth Article of the Faith

Answer.
I acknoivledge one Baptism for the Remission of Sins.

Question 98.

What

doth this Article of the Faith teach

Answer.

Whereas we here have Baptism, which is the first


Mystery of the Church made mention of: This seemeth
a meet Place wherein to discourse concerning the seven
Mysteries of the Church, which be these
Baptism, the
Unguent of Chrism, Eucharist, Penance, Priesthood,
Marriage, and Oil with Prater ; Which seven Mysteries
correspond unto the seven Gifts of the Spirit inasmuch
as by them the Holy Spirit conveyeth his Gifts and Grace
unto the Soul that rightly useth these Mysteries.
Concerning which Matter the Patriarch Jeremias hath more at
large treated, in the Books which he wrote for the Conver:

sion of the Lutherans.

Question

What

is

99.

a Mystery or Sacrament

Answer.

Mystery

is

a certain holy Rite or Ceremony, which, under


and conveys into the Soul of the Faith-

a visible Shorn, causes

Catholic

and Apostolic Eastern Church.

75

ful the invisible Grace of God ; an Institution of our Lord,


nhereby every one of the Faithful receiveth the divine Grace.

Question

What

100.

things are requisite to a Mystery

Answer.
First, Fit

and proper Matter,

in Baptism, Bread and Wine

in the Eucharist, Oil

Three Things.

things in their respective Mysteries.

a Priest, regularly ordained.

Secondly,

as Water
and other

Bishop, or

Thirdly, The Invocation of the

and a solemn Form, of Words: By which the Priest


Power and Efficacy of
Having a fixed and deliberate Intention of
the Holy Ghost

Holy

Ghost,

celebrates the Mystery, through the


:

celebrating

it.

Question
For what

End were

101,

Mysteries instituted?

Answer.
First,

That they might be the Marks and Signs of the true

Children of God, and of the Orthodox Catholic and Apostolic


Church. For whosoever rightly partakes of the Mysteries,
is a real and true Member of the Church of God
and by Grace a Child of God. Secondly, That we might have
To wit, that if we pera sure Pledge of our Trust in God.
severe with Constancy in Faith and good Works, we shall
finally become Partakers of Salvation and eternal Life.
Thirdly, That we might have a present and certain Remedy
wherewith to heal the Infirmities caused by our Sins.

the same

Question 102.

What

is

the first Mystery, or Baptism

Answer.
Baptism is a washing away and rooting out of original Sin,
by being thrice immersed in Water; the Priest pronaioncing these

The Orthodox Confession of Lhe

76

Name Of The Father, Amen; And Of


The Son, Amen And Of The Holt Ghost, Amen.* After
which Kegeneration by Water and the Spirit a Man is reWords: In The

stored to the Grace of God, and the

of Heaven

Kingdom

Way opened him into the

as our Saviour said {John

iii.

5), Except

a Man he lorn of Water and of the Spirit, he cannot enter into


But this Mystery being once received,
the Kingdom of God.
not to be again repeated provided the Person who administered the Baptism believed orthodoxly in Three Persons
IN One God, and accurately, and without any Alteration,
pronounced the afore-mentioned Words namely, In the Name
is

and of tlie Son, and of the Holy Ghost, Amen.


the Holy Catholic and Orthodox Church directs.

of the Father,

Question

What

is

As

103.

requisite to be observed in this Mystery

Answer.
First, It is necessary that the Infant, by his Surety, who
ought to be an orthodox Christian, should renounce the
Devil and all his Works, and all Respect and Worship to
him But if the Person to be baptized be of full Age, then
he shall, with his own Mouth, make this Renunciation, by
auswering the Question put to him by the Priest, and by
expressing his scorn of Satan and all his Works. Secondly,
That he make open Confession of the Faith, by repeating the
Creed but if it be an Infant, the Surety shall profess the
Creed for it, and bind it unto God. And, thirdly, That care
be taken to use none other than pure Water, not mixed with
any other Thing and such as is natural, and not made by
Furthermore, lawful Baptism must necessarily be adArt.
ministered by a minister of the Word only, unless in Case
of urgent Necessity, when any other Person, whether Man
or Woman, may administer this Sacrament
being observant
to use the proper Requisite, namely, unmixed and natural
and pure Water, and dipping the Person to be baptized thrice
:

The

Sureties, or Godfathers

and Godmothers, say Amen.

Catholic
tliereiu,

and Apostolic Eastern Church.

77

Form of In The Name Of Tiik


And Of The Holy Ghost, Amen.

repeating the solemn

Father,

And Of The

And

Baptism, which

this

Power and

Son,

Efficacy, that

is

not to be again repeated,

it is

is of such
an undoubted Seal and Pledge

Now, what

the Fruits and Benefits are


apprehended for, first, it taketh
away original Siu in Infants, and in those of ripe Age it
taketh away both original and voluntary Sin, Secondly, It
plainly renews or regenerates the Man, and restores him to
that State of Justice and Righteousness wherein he stood
before, while undefiled with Sin, in the State of Innocence
As the Apostle testifies (1 Cor. vi. 11), But ye are Washed, hut
ye are sanctified, hut ye are justified, in the Name of the Lord
Jesus, and hy the Spirit of our God,
Moreover, by Baptism
we become Members of Christ's Body, and put on the Lord

of eternal Salvation.
of this Mystery

Jesii^,

may be

easily

as the Apostle witnesseth (Gal.

iii.

27),

As many

of

you as have been Baptized with Christ have put on Christ.

Question 104.

What

is

the second Mystery in the Church of Christ

Answer.
The Ointment of Chrism

is

the second Mystery ; and this

had its Beginning at the Time when the Holy Ghost came
down from Heaven and rested upon the Apostles,* and
sealed them with his divine Grace, that they might preach
the Faith of Christ steadfastly and without ceasing. Of this
Blessing and divine Assistance hath every one need who
becometh a Christian and as then the Holy Ghost came
down in the Visible Form of Fire and bestowed his Grace,
or Gifts, upon the Apostles, so now, when the Priest
;

anointeth the newly baptized Person with the holy Oil, he


becomes endued from above with the Gifts of tlie Holy

As appears from the Words which the Priest (as


Spirit
appointed) useth in the Celebration of this Mystery ; namely,
:

The Seal Of The Gift Of The Holy Ghost, Amen.


* Acts

ii.

As

The Ortliodox Confession of the

78

he should say, By the anointing of this holy Ointment


thou art sealed and confirmed into the Gifts of the Holy
Ghost, which thou dost receive for a confirmation of thy
Agreeable hereto are the Words of the
Christian Faith.
Apostle (2 Cor. i. 21), He which establisheth us with you in
Christ, and hath anointed us, is God: Who hath also sealed
if

and given the Earnest of the Spirit in our Hearts. This


Anointing, or rather the bestowing the Efficacy of this
Unction, was done in the Times of the Apostles by laying
on of Hands ; according to the Scripture {Acts viii. 17), Then
us,

laid they their

Hands on

them,

and

they received the

Holy

Ghost.

This was afterwards performed by anointing with Ointment,

we

as

learn from St. Dionysius the Areopagite,

Disciple of St. Paul {Ecclesiastical Hierarchy, ch.

who was
and

ii.

the

iv.).

QtJESTION 105.

What

are the Things necessary for the Celebration hereof?

Akswee.
First,

It is

necessary that this Holy Ointment be con-

secrated by a Bishop of the highest Order.


it

be composed of apt and

other Unguent.

fit

Secondly, That

Material, as Oil, Balsam, and

Thirdly, That immediately after Baptism

the Priest do anoint the

Members

of the baptized Person

which are directed to be anointed, using this Form of


Words, The Seal Of The Gift Of The Holt Ghost, Amen.
Now, from this Mystery do arise the following Fruits:
First, That as by Baptism we are born again, so by this
holy Ointment we are made Partakers of the Holy Ghost,

we

are confirmed or established in the Faith of the Lord,

and immediately become

ripe in the divine

Favour

As

the

Apostle teacheth us (Titus iii. 5), According to his Mercy he


saved us, hy the washing of Regeneration, and renewing of the
Holy Ghost, which he shed on us abundantly, through Jesus

That by the Assistance of the


and established, that
our ghostly Enemy cannot, by any Means, hurt our Souls.
Christ, our Saviour.

Holy Ghost we

Secondly,

are so strengthened

Catholic

and Apostolic Eastern Church.

79

Mystery may not again be repeated unless it be


unto those who, having renounced the name of Christ, return
again unto the Profession of his true Faith.
Lastly, This

Question 106.

What

is

the third Mystery

Answer.
The holy

Eucharist, or the

Body and Blood of our Lord


Bread and Wine

Jesus Christ, under the visible Species of

Wherein, really and properly, and according to the Thing


itself, Jesus Christ is present.
This Mystery is in an eminent
Degree above all the other Mysteries, and conduceth unto our
Salvation in a more, especial Manner than they all do
for
in this Mystery the whole Grace and Benefits of our Lord
JesU:S are manifested and imparted to all the Faithful ; as
;

will

more

fully appear hereafter.

Question 107.

What

is

to be observed in this

Mystery?

Answer.
First, That no man do presume to administer this Mystery,
on any Occasion whatsoever, although ever so urgent; but

only a Priest lawfully ordained.


that where the Priest

is

Secondly, It

must be provided,

to celebrate this Sacrament there be

and proper Altar, or at least a consecrated Cloth, without one


may not, by any means, offer the unbloody Sacrifice.
Thirdly, Let him take heed that he be provided with the

fit

of which he

proper necessaries, namely, the purest leavened Bread, made


of Grain, and the purest Wine, unmixed with any other

Liquor whereto, in the Time of Celebration, let Water be


added; that the Scripture may be fulfilled, which sayeth
{John xix. 34), One of the Soldiers pierced his side, and forthwith came thereout Water and Blood. Fourthly, In the Moments
of Consecration of the holy Gifts, the Priest must firmly and
undoubtingly resolve within himself that the Substance of the
:

80

The Orthodox Gonjession of the

Bread and the Substance of the Wine are changed into the
Body and Blood of Jesus Christ,
by the operation or working of the Holy Ghost, whose Power
and Influence let the Priest invoke in these Words, in order
Lord, send down
to the due Performance of this Mystery:
from Heaven thy Holy Spirit iipon us, mid upon these Gifts now
lying before thee ; and make this Bread the precious Body of
thy Christ, and that which is in this Cup the precious Blood
of thy Christ, changing them hy thy Holy Spirit. At these
very Substance of the very

Words

there is wrought a Change in the Elements, and the


Bread becomes the very Body of Christ, and the Wine his very
Blood the Species only remaining, which are perceived by
the Sight
In the first Place, that we might not behold the
Body of Christ with our Eyes, but by Faith, only, believe it
to be so
because Christ said, " This is my Body" and " This
is my Blood," depending and trusting rather in the Words
and Power of our Lord than on our own Senses and so
becoming Partakers of the Blessing which is the Reward of
Faith (John xx. 29), Blessed are they that have not seen, and
;

yet have Relieved.

And

farthermore, secondly^ because that

human Nature would abhor and be shocked

at the eating of

raw Flesh ; and yet, nevertheless, by the partaking of the


Body and Blood of Christ in this Mystery, a Christian is most
closely united with Christ.

Therefore, to the

End

that our

Weak

Nature might not abominate and reject this necessary


Partaking, the divine Goodness hath taken this Method to
familiarise and conciliate it unto us, and imparteth unto the
Faithful the very Body and the very Blood of Christ for
Meat and Drink, under the Covering of Bread and Wine.
Hereof St. Gregory JVyssene and St. Damascene fully treat.
Moreover, the Communion of this Mystery ought to be
alike received and partaken by the Clergy and the Laity,
by the Priest and the People, in both kinds; namely, of
both the Bread and the Wine.
For so Christ commanded,
without making any Distinction (John vi. 54), Except ye eat
the Flesh of the Son of Man, and drink his Blood, ye have no

my Flesh, and drinketh my Blood,


and I in him. Wherefore the holy Apostles
have delivered this Mystery unto others, as they themselves

Life in you.

dwelleth in me,

Wlioso eateth

:;

Catholic

and Apostolic Eastern Church.

81

received

it of Christ ; namely, to the joint and equal use of


both secular Persons and Persons in the Priesthood
and
in both kinds, both of the Bread and of the Wine: As
;

St.

Pa%d writes

ceived of the

to the

Lord

Corinthians (1

that which

Cor. xi. 23),

also delivered unto

For I
you

re-

that

the Lord Jesus, in the same Night in which he was betrayed, took
Bread; and when he had given Thanhs, he IraJce it, and said, Take,
eat ; this is my Body, which is hroJcen for you ; this do in re-

menibrance of me.

After the same Manner,

when he had supped,

my

Blood

do

this

saying, This

ye,

Cup

also,

is the

as often as ye drink

he took the Cup,

New

Testament in

in remembrance

it,

Farthermore, the Honour which

is due to these awful


ought to be the same and eqiml to that which is
rendered to Christ himself (as we have before said in the
fifty-seventh Qtoestion), and as St. Peter, speaking in the Name
of all the Apostles, and, as it were, with their Mouth, said,
(Matth. xvi. 16), Thou art Christ, the Son of the living God;
so we, in like manner worshipping him, do profess, saying,

of me.

Mysteries

"/

believe,

Son of

Lord, and confess, that thou art the very Christ, the

the living God,

Sinners,

of

offered as

who

all

World

This holy Mystery

to
is

save

also

orthodox Christians, as well

sleep in hopes of a joyful Resurrection

this Sacrifice shall

End

didst come into the

chief."

a Sacrifice for

living as those

and

who

whom J am

never

fail,

nor be discontinued, even

The Fruits of this Mystery are


chiefly these
First, A Commemoration of the Sufferings
and of the Death of Christ ; wherewith he was afflicted, not
unto the

of the World.

for

his

own, but for our

Scripture (I Cor. xi. 26),

As

Transgressions

As

often as ye eat this

drink this Cup, ye do shew the Lord's Death

saith

the

Bread and

till

he come.

Mystery is a Propitiation, or Atonement with


God, for our Sins, both of the Living and also of the Dead
Wherefore the holy Liturgy is never solemnized, but there
are always Prayers and Supplications made unto God for
Thirdly, The devout Christian, who frequently
our Sins.
partakes of this Sacrifice, is hereby delivered from the Snares
and Temptations of the Devil; for that Enemy cannot prevail against him whom he findeth to have Cheist dwelling
Secondly, This

in him.

Lastly,

A Man

should rightly prepare himself for

The Orthodox Confession of the

82

the receiving of this awful Mystery, according to the Preof our orthodox Church; namely, by a sincere Confes-

cepts

sion of his

by Fasting and

Sins,

Mortification,

by a perfect

Reconciliation with all Persons, and the like.

Question 108.
"What

is

the fourth Mystery F

Answbe.

Holy Orders, or the Priesthood ; and this is twofold the


Of the former, namely,

one spiritual, the other sacramental.


the spiritual Priesthood,

all

Christians in general are equally

endowed, and do exercise it in common, according to that


saying of St. Peter the Apostle (1 Pet. ii. 9), But ye are
a chosen Generation, a royal Priesthood, an holy Nation, a

And

peculiar People.

St. John, in the Revelation (chap. v. 9),

and hast redeemed us to God by thy Blood,


out of every Kindred and Tongue, and People and Nation
And
and hast made us unto our God Kings and Priests.
Thou wast

slain,

as this Priesthood is, so are its Oblations;


namely. Prayers, Thanksgiving, Mortification of the Flesh,
voluntary Sufferings of Martyrdom for Christ, and such
to which the Apostle St. Peter exhorteth us (1 Pet.
like

accordingly

Te also, as lively Stones, are built up a spiritual House,


an holy Priesthood to offer up spiritual Sacrifices, acceptable to
Also St. Paul (Pom. xii. 1), I exhort
God, by Jesus Christ.

ii.

5),

you, therefore, Brethren, by the Mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable unto God,
rchich is

your reasonable

Service.

Question 109.

What, then,

is

the sacramental Priesthood F

Answer.
The Priesthood, which is a Mystery, is that which Christ
committed to his Apostles; which is continued down unto
this Day, by their laying on of Hands, and by the layino-

Catholic

and Apostolic Eastern Church.

83

on of Hands of the Bishops, who are the Successors of the


Apostles, to dispense the divine Mysteries, and to perform
the Ministry of the Salvation of Mankind.
Thus saith the
Apostle (1 Cor. iv. 1), Let a Man so account of us as of the

and Stewards of the Mysteries of God.


Now, this Stewardship is twofold. First, it comprehendeth
the Power of absolving Men from their Sins, as we read in

Ministers of Christ,

Matthew (chap,

St.

xviii.

18), Whatsoever ye shall loose on

Earth, shall he loosed in Heaven.

In the next place,

Power and Permission

taineth the

livered unto us in these

Words

the Son,

and of

the

it

as it

is

conde-

{Matth. xxviii. 19), Go, teach

ye all Nations, baptizing them in the

and of

Teach

to

Holy Ohost.

Name of the Father,


From hence it is

manifest that Christ sent forth the Apostles to preach the

and again, the Apostles afterwards sent forth others,


ordained to this Work by laying on of their Hands
according to St. Luke {Acts viii. 17), Then laid they their
Hands on them, and they received the Holy Ghost. And again
Gospel

whom they

{Acts

xiii. 2),

As

they ministered unto the

Lord

(that

is,

while

they offered the unbloody Sacrifice to God), and fasted, the

Holy Ghost
whereunto

said.

L have

Separate

prayed, and laid their

Also

By

St.

Paul

(1

me Barnabas and Saul for

called them

Tim.

the

Work

and when they had fasted and

Hands on them, they sent them away.


Lay Hands suddenly on no Man.

v. 22),

kind of Ordination and uninterrupted Succession,


are sent forth unto this Work have the Power
and Permission to preach the Doctrine of Salvation ; as
saith St. Paul {Bom. x. 15), How shall they preach unless
this

those

who

they be sent ?

Question 110.

What

is

to be regarded in this

Mystery

Answer.
Those who are admitted to this Mystery must be first
thoroughly examined and tried, that they be qualified in
First, That they have a good and clear
three Particulars.
Conscience, so that they be free from all those Crimes

The Orthodox Confession of

84

the

which render them incapable of receiving holy Orders.


Secondly, That they be adorned with Wisdom and Learning,
both in dispensing the holy Mysteries, as also in edifying
and instructing the ignorant People, by their Sermons and
Thirdly, That they be sound and perfect in all
Discourses.
which are necessary toward a
their Limbs and Members
;

due Discharge of their Function.

Question 111.

Are there not some Orders which are given before the
Order of Priesthood?

Answer.
The Order of Priesthood includes

all other

Orders in

itself

nevertheless, they ought all to be given in their due Order

namely, the Lector, or Reader


the Chantor, or Singer
the Subthe Lampadary, or he who lighteth the Lamps
;

Deacon

the Deacon

as

more

at large is

declared in the

Euchologium, where it directs concerning these Things.


However, it is enough at present, with relation to this
orthodox Confession, to note that it is the Duty of the
Bishop, that unto whatsoever degree of holy Orders he doth
admit any Person, he do clearly and plainly instruct such
Person in the Duties of that Office which is committed to
him, whether it be the Order of the holy Liturgy, the reading of the Gospel, the Epistle, the serving the holy Vessels,
or the cleaning of the Church.

tinguished

Habit

and

from

this is to

For each Degree

own

is

dis-

Duty and
be explained and taught them by the

another by

its

peculiar

Bishop.

Question' 112.

What

is

the fifth Mystery ?

Answee.
The fifth Mystery is Penance, which is a true and thorough
Sorrow for the Sin that a Person hath been guilty of, and

Catholic

and Apostolic Eastern Church.

85

wliich he confessed unto the Priest, his spiritual Father,


with a full purpose of performing the Penance inflicted by
him, and a steadfast Resolution to amend his Life for the

This Mystery

future.

is most complete, and doth then most


when, according to the Constitution and
Customs of the Church, Absolution of Sins is granted by the
Priest.
For so soon as any Person receiveth the Absolution
of his Sins, they are all forthwith pardoned by God, through
the ministration of the Priest
According to the Words of
Christ {John xx. 22 and 23), Receive ye the Holy Ghost:
whose soever Sins ye remit, they are remitted unto them ; and

fully benefit

us,

whose soever Sins ye retain, they are retained.

Question

What

113.

be observed in this Mystery

is to

Answbk.
First, It

is

the orthodox

requisite that the Penitent be a

and catholic Faith

Christian of

Repentance which
is destitute of a right Faith is no Repentance, nor is it
acceptable with G-od.
Secondly, That the Confessor who
heareth and receiveth the Repentance of Christians be also,
himself. Orthodox ; for an Heretic and an Apostate hath
no Power of Absolving.
Thirdly, It is necessary that the
Penitent have a contrite Heart and a serious Sorrow for
his Sins, whereby he hath provoked God to Anger or injured his neighbour.
Concerning which Contrition David
said {Psal.

li.

17),

thou not despise.

A broken
This

and

for that

contrite Heart,

God, shalt

Contrition of Heart ought to be

followed by an exact and particular Confession, in Words,

knoweth of nothing

Ghostly Father cannot


neither can
to absolve

Penance.

The Holy Scripture

of all Sins and Misdeeds

absolve where he

he lay on or impose due


manifestly speaketh of this

many
Deeds.

that

believed came,

And

for the

Confession {Acts xix. 18),

and

elsewhere {James

confessed,
v.

and showed

16), Confess

And
their

your Faults

The Orthodox Confession of

86
one

to another,

Again

(in

and pray one for

Mark

i.

5),

And there

the

another, that ye

may

went out unto him

be healed.

all the

Land

(p/Judea, and they 0/ Jerusalem, and were all baptized of him


in the River Jordan, confessing their Sins. Now, this Confession

ought to have these Properties, namely, that whenever

it

be

exercised, iihe humble, devout, true, sincere, accusing itself with

Grief and Mourning. The last Part of Penance is the penitential Canon, and Punishment which the Confessor appointeth
and inflicts ; of which kind are Prayer, Alms, Fastings, PiU
grimages to holy Places, Prostrations, and the like ; as the
Ghostly Father judgeth proper. And let him who departeth

from Confession, having obtained Absolution, apply to himself what the Author of the Psalms saith {Psal. xxxiv. 14),
Eschew Evil, and do Good. And also that which our Saviour
saith (John v. 14), Behold thou art made whole : sin no more,
lest a worse Thing come unto thee.
And again (in John
viii.

11),

Go,

and

impossible that a

But, forasmuch

sin no more.

Man

as

it

is

should, altogether and entirely, avoid

must, according to the best of his


Understanding and Ability, endeavour, from Confession to
Confession, to amend his Life to the utmost of his Power.
Sin, the pious Christian

Question 114.

What

are the Fruits of this Mystery

Answee.
The

Benefit which

we

deprived of

that

is that, whereas by
Innocence we obtained in
Baptism, now, by Penance, we approach nearer to that
And as, by Sin, we had forfeited the divine Grace,
State.
now, by Eepentance, we regain it And, having become the
Slaves of the Devil by Sin, by Repentance we are made
Lastly, As Fear and Dread entered into our Confree.
sciences through Sin, so now, by Eepentance, we are
restored to Peace and Confidence, such as Children are
wont to have towards their Parents.

Sin

we

first

are

receive

Catholic

and Apostolic Eastern Church.

87

Question 115.

What

is

the sixth Master)/ ?

Answer.
first Place, is made by
Agreement of a Man and Woman
where there is no lawful Impediment to

Honourable Marriage, which, in the


the mutual Consent and

with each other,


hinder

However,

it.

Bond of Marriage,

this Consent, alone, doth not

unless the

make

same Persons do confirm

the

their

Espousals, by a mutual Testimony before a Priest, and by

pledging their Faith, either to the other, with joined Hands,


that they will be faithful to and honour each other ; that
they will love each other with
States

and Conditions of Life

conjugal Affection, in

all
;

and that they

Secondly, This,

forsake each other unto their Lives' end.


their

confirmed and hallowed by


written {Seb. xiii. 4), Marriage is honour-

Consent and Promise,

the Priest

able in all,

as

it is

and

the

all

will never

Bed

is

undefiled.

Question 116.

What

Mystery ?

are the Fruits of this

Answer.
That a Man might hereby be
Danger of Whoredom and Unchastity

from
For honourable
Marriage was, therefore, instituted that the Fire of Lust
might thereby be extinguished according to St. Paul (1 Cor.
vii. 2), To avoid Fornication, let every Man have his own
Wife, and let every Woman have her own Husband. Secondly,
That is deservedly to be honoured, whereby the Procreation
Thirdly, That in
of Children is honestly provided for.
Sickness, or any other Distress, the Husband might be to
the Wife, and the Wife unto the Husband, a faithful Compreserved

First,

the

panion and Helpmate, because of that especial Affection


As
strict Bond of Love wherewith they are united.
testifieth the Scripture {Qen. ii. 24), For this Cause shall a

and

;;

The Orthodox Confession of the

88

Man

Father and Mother, and shall cleave unto his

leave his

own Wife, and

they twain shall he one Flesh.

Question 117.

What

is

the seventh Mijstery of the Church ?

Answer,
was instituted by Christ himself,
bj^ two and two {Mark
vi. 13), They anointed with Oil many that were sick, and
The same was afterwards received by the
healed them.
universal Church, for a solemn Custom, as appears from the
Epistle of St. James (chap. v. 14), If any be sick among you,
let him call for the Elders of the Church, and let them pray
over him, anointing him with Oil, in the name of the Lord
and the Prayer of Faith shall save the Sick, and the Lord
shall raise him up ; and if he hath committed Sins, they shall
The Holy

for

when he

Oil.

This

sent out his Disciples

be forgiven him.

Question

What

is to

118.

be observed in this Mystery

Answer.
First,

That this

Mystery, and

all

belonging unto

be only performed by Priests, and none others.

it,

Secondly,

That the Oil be pure, and not prepared with any Mixtures
and that the sick Person be an orthodox Christian and,
also, that he have, beforehand, confessed all his Sins unto
Thirdly, That whilst the Unction is
his spiritual Father.
administering, that Prayer be repeated wherein the Power
and Efficacy of this Mystery is recited.
;

Question 119,

What

are the Fruits of this Mystery ?

Answer.

We
what

are taught by St. James, in the Place last mentioned,

are the Fruits

and Benefits of

this

Mystery

namely,

Catholic

and AjJostoUc Eastern Church,

89

the Forgiveness of Sins, or the Healing of the Soul,

restoring of Health unto the Body.

and the
And, however, although

latter is not always obtained, yet, nevertheless, the


Forgiveness of Sins is always most assuredly thereby re-

this

ceived.

Question 120.

What

is

the eleventh Article of the Faith ?

Answee.
I look for

the Resurrection

of

the

Dead.

Question 121.

What

doth this Article of the Faith teach

Answer.
It teacheth the

undoubted and most certain Resurrection


the Good, and also of the Wicked

human Body of
according to the Word
of the

of the Lord, saying {John

v.

28),

All who are in the Graves shall hear the Voice of the Son oj
God, and shall come forth ; they that have done Good, unto the

Resurrection of Life

and

they that have done Evil, unto the

And they shall arise with the


Resurrection of Damnation.
same Bodies which they lived with before in this World
according

to

my Redeemer

Day upon

(chap. xix. 25), I know that


and that he shall stand at the latter
Earth; and though after my Skin Worms

that

of Job

liveth,

the

destroy this Body, yet in


shall see for myself,

my

Flesh shall I see

and mine Eyes

God

shall behold,

Whom I
and not
But this

my Reins be consumed within me.


Body, which, as we have said, will be the very individual
same which was laid down in the Grave this Body shall
As saith St. Paul
be raised, incorruptible and immortal

another, though

(1

Cor. XV. 51),

changed, in the

We

shall not all sleep, but

twinkling of an Eye, at

we

the last

shall all be

Trump ; fur

Trumpet shall sound, and the Dead shall be raised inFor this Corruptible
corruptible, and we shall be changed.
and
this
Mortal
must put on Immust put on Incorruption,
the


The Orthodox Confession of the

90

We

mortality.

are,

moreover, to understand that the Soul


its own Body, and, together

of every one shall return into

and everlasting Reward of its


The Bodies of the Wicked, also, shall be made
immortal, to receive eternal Punishment.
with

it,

shall receive the full

Works.

Question

122.

AVhat more doth this Article teach

Answer.
It teacheth

every Christian to bear constantly in Mind

Death, the Last Judgment, the Torments


Kingdom of Heaven.

these four things

OF Hell, and,

lastly, the everlasting

Question 123.

What

Benefit shall a

these four Things

Man

receive by being mindful of

'

Answer.

Man, by constantly

reflecting

on these things,

will

beget in himself Devotion, a Watchfulness against Sin, the

Fear of God, a Dread of Hell Torments, and a Longing after


the Joys of Heaven.
And whosoever duly considers these
will
undoubtedly
things
take Care to prepare himself for
the World to come
For, by thinking on that last Day
wherein the whole World shall be judged, he will be mindful
to make himself ready for the Account which he must then
give of all his Thoughts, Words, and Actions. The Thoughts
of Hell will quicken his Endeavours to avoid it, and the
Consideration of Heaven must excite his utmost Earnest:

ness to attain

its Joys.

Question 124.

What

is

the twelfth Article of the Faith ?

Answer.

And

the Life

of the World

to

come.

Calholic

and Apostolic Eastern Church.

01

Question 125.

What

dotli

the

Church teach us

in this Article of the

Faith ?

Answer.
That iu the World to come, the Grace aud Blessing of
shall be given unto the Elect
and Life eternal, filled
with Joy and spiritual Delights
As the holy Scripture

God

testifietli

(1

Cor.

ii.

9),

Eye hath

neither have entered into the

God hath prepared for them

that

Ear

not seen, nor

Heart of Man,
love him.

the

heard,

Things which

And

again, to

same Effect (Eom. xiv. 17), The Kingdom of God


Meat and Drink, hut Righteousness and Peace, and Jog
Holy Ghost.
the

is

not

in the

Question 126.
Shall the Soul only, or shall the

the Soul, enjoy eternal Happiness

Body

also, together

with

Answee.

As the Soul and Body jointly did good Works for the
Hope of eternal Rewards, even so shall they jointly, and
not separately, receive and enjoy the same triumphant
For the Joy of the Soul and of
Happiness and Felicity.
Body are not distinct and different things, but the

the

and, therefore, as the Body shall be glorified, so the


whole Man, both Soul and Body, shall be made glorious
and shall be made like the Angels, and equal unto them

same

Scripture, wliich saith

{Matth. xxii. 30),


According to
marry,
nor
are
neither
given in Marthey
In the Besurrection
the

riage, but are as

the Angels of

God

in Heaven.

The Body

shall be glorious, immortal, incorruptible, not needing Mesit


As saith the Scripor Drink ; and the Soul shall be the same
:

ture (1

Cor. XV. 52), The

Dead

shall be raised, incorruptible,

For this Corruptible must put on


Mortal
must put on Immortality. Now,
Incorruption, and
in contemplating the most
consist
will
this Joint Felicity

and me

shall be changed.
this

92

The Orthodox Confession of the

and in bearing a delightful Part in the


According to
Harmonj^ of the angelical Chorus
the Apostle (1 Cor. xiii. 12), Now we see as through a Glass,
darkly ; but then Face to Face : Nov> I know in part ; but
blessed

Trinity,

spiritual

then shall

I knoro

even as also

I am

known.

Now, whereas

the Lord said unto Moses {Exod. xxxiii. 20),


There shall no Man see my Face and live, this is to be un-

derstood of this present Life, and of this corruptible Body,


not as yet glorified ; and before that ultimate and most

But after that complete Grlorification,


and eternal Life, after the Day of Judgment,

perfect Redemption.
in the future

God

we shall be able to
According to the Psalmist {Psal.
xxxvi. 9 j, With thee is the Fountain of Life, and in thy Light
shall we see Light.
And this Light, as it shall be plainly
and fully beheld, will entirely satisfy us, and gratify, to the
utmost, all our Desires of Wisdom and Beauty.
For all
Good is contained in the Contemplation and Profession of
the supreme Good
and the Perfection of Happiness, in the
complete Enjoyment of it As the divine Psalmist declareth
{Psal. xvii. 15), When I awake up after thy Likeness, I shall
will so clothe us with Light, that

behold the Light of

God

be satisfied with

it.

Catholic

and Apostolic Eastern Church.

93

THE OETHODOX CONFESSION OF THE


EASTERN CHUECH.

PART

II. OF HOPE.

Question

What

is

Hope

1.

Answer.

Hope

Man

is

a true Confidence in God, bestomed on

the

Heart

and Inspiration, that he


God's
might never despair of
Grace and Favour in granting
be
his Petitions, whether they
for Pardon of his Sins, or for
of

by the divine Enlightening

any other spiritual or temporal Good.

Concerning which

the Apostle sayeth thus {Heb. x. 35), Cast not away, therefore,
your Confidence, which hath great Recompense of Reward.

And elsewhere {Rom. viii. 24), We are saved by Hope ; but


Hope that is seen is not Hope ; for what a Man seeth, why
But if we hope for that we see not,
doth he yet hope for ?
then do we, through Patience, wait for

Question

Whence have we

this sure

it.

2.

and certain Hope

Answer.
All our Hope is in the Lord Jesihs Christ ; as the Apostle
sayeth (1 Tim. i. 1), By the Commandment of God our Saviour,
and Lord Jesus Christ, which is our Hope. Because from
him we receive all things as Christ himself teacheth {John
:

xiv. 13),

Whatsoever ye shall ask in

my Name,

that will

do,

The Orthodox Con/ission of the

94

Now, hereby is
Grace for by Jesus Christ both
According to the
Grace and Truth were given unto us
blessed Scripture (John i. 17), For the Law was given by
And in this
Moses, but Grace and Truth by Jesus Christ.
We also place great ConGrace is all our Hope founded.
fidence in the Observation of God's Commands, seeing
Christ hath said {John xiv. 21), He that hath my Commandthat the Father

may

be glorified in the Son.

to be understood the divine

me ; and he that
and I mill love him,
and mill manifest myself unto him. Moreover, our Hope is
confirmed by the Communion of the awful and most holy
Mysteries
namely, of the Body and Blood of Christ
whereby the Lord himself doth dwell in us
As himself
testifieth (John vi. 56), He that eateth my Flesh and drinketh
my Blood dwelleth in me, and I in him. Lastly, Our Faith
is established by constant Prayer
As we are taught by the
Apostle (James v. 13), Ls any among you afflicted?
Let him
ments,
loveth

and keepeth
me shall be

them, he

loved of

it is

my

that loveth

Father,

And

another Apostle saith (Jude ver. 20), Ye, beup yourselves on your most holy Faith, praying
in the Holy Ghost, keep yourselves in the love of God, looking

pray.

loved, building

for

the

Mercy of our Lord Jesus Christ unto


Question

What

is

3.

necessary to be considered in order to a right

Comprehension of
fession

eternal Life.

this

second Part of the

Orthodox Con-

Answer.
In this second Part of the Orthodox Confession, it
seemeth best that we should take into Consideration the
Lord's Prayer and the Nine Beatitudes; for whatsoever
we would obtain of God, we must ask both with a true and
lively Faith, and also with Hope that God will assuredly
According to the Apostle (1 Thess. v. 24),
grant out Petitions
Faithful is he that calleth you ; who also will do it.
In like
manner, through Hope, we make these Beatitudes ours when
:

we

exercise those Virtues in hopes of obtaining the Blessings

which are promised as a Reward for them.

Catholic

and Apostolic Eastern Church.

Question

What

is

Prayer

95

4.

Answer.
Prayer

is

a certain Petition offered up

Hope of

to

God, out of an

we ask,
Prayer
our
Minds
and
Wills
to
God,
whereby
up
we
is a lifting
of
praise him or beseech him, or give Thanks unto him for his
ardent Faith, with the
according to his Will.

Or

it

obtaining that which

is

thus to be defined

Benefits towards us.

.Question

How

ought a

Man

5.

to prepare himself for praying

Answek.
It is to

be observed that there be three principal Kinds

of Prayer.

God for his Benefits unto


of
Israel
gave Thanks unto God
People
us, as the ancient
of
Egypt.
In like manner, we
out
Deliverance
for their

When we

First,

give Thanks to

Times, to give Thanks for the great Benefits we


have received at his Hands, but more especially for that he
hath delivered us from the Bondage of the most cruel Enemy
According to the Apostle (1 Thess. v. 17),
of our Souls

ought, at

all

Pray without ceasing ; in everything give Thanks


the Will of God in Christ Jesus concerning you.

for

this is

And

again
always
on
your
the
Behalf
for
4),
(1 Cor.
by
Jesus
Christ.
you
And
given
also
is
which
God,
Grace of
elsewhere (Coloss. i. 12), Giving Thanks unto the Father, who
i.

hath

thank

made us meet

Saints in Light;

my God

to be Partakers of the Inheritance of the


who hath delivered us from the Power of

Darkness, and hath translated

tis

into the

Kingdom of

his

dear Son.

The second Kind of Prayer is that whereby we beseech


God for Pardon of our Sins that is, that he would deliver
us from the Punishment due to them, and that he would
pour out upon our Souls and Bodies the Abundance of his
;

The Orthodox Confession of the

96
holy Grace.

Of

this

Kind, we

(Coloss.
it,

i.

9),

For

do not cease

to

be filled with the

up our Prayers both for


according to the Apostle

oifer

Ourselves and for our Neighbour

this Cause we also,


pray for you, and

Knowledge of

since the

Day we

to desire that

his Will, in all

heard

ye might

Wisdom and

spiritual Understanding.

The third Kind of Prayer is that wherein we praise and


magnify the Lord our God for his excellent Majesty and
immortal Glory; according to that of the holy Prophet

Day will I give Thanks unto Thee ; and


T will praise thy Name for ever and ever. Great is the Lord,
and Marvellous, worthy to be praised ; there is no End of his
Greatness.
One Generation shall praise thy Works unto another, and declare thy Power.
Of this Kind, especially, is
the Great Doxology {Glory be to God in the highest, &c.) which
we daily say or sing in the Church.
{Psal. cxlv. 2), Every

QOESTION
Wliat

is

6.

further necessary in order to pray

Answer.

when we go to pray we should rightly


namely, with Soberness, Temperance, and
Reverence: As we are taught by the Apostle {Tit. ii. 12),
That, denying Ungodliness and worldly Lusts, we shoidd live
It is requisite that

l)repare ourselves

and godly in this present World ; and


Compunction of Heart, as the same Apostle says
elsewhere {Coloss. iii. 16), Let the Word of Christ dwell in you
richly in all Wisdom ; teaching and admonishing one another
in Psalms, and LLymns, and spiritual Songs; singing with
Grace in your Hearts unto the Lord. But all Wrath and
Malice must be put away from him that goeth to pray
According to the Scripture {Matth. vi. 15), Tf ye forgive not
soberly,

righteously,

also with

Men

their Trespasses, neither mill

Trespasses.

against us,

If,

your Father forgive your


any one that hath aught
be reconciled unto him : According

therefore, there be

we must

first

to the Scripture {Matth. v. 23),

Gift to the Altar,

and

Therefore, if thou bring thy


there rememberest that thy Brother hath

Catholic

ought against

go thy

and
far

Way ;

and Apostolic Eastern Church.

thee, leave

there thy Gift before the Altar,

first be reconciled to thy Brother,

We

offer thy Gift.

away from us

that our Prayer

all

must

when we

also,

and

is

may

are praying, put

he pure and acceptable to God

This People honoureth

far from me.

Psalmist {Psal.

And
cix.

me

with their hips, but

further, lest

Let

7),

his

we be

Prayer

Question

What

and

then come

other Thoughts but those of Devotion,

Grod pronounce of us as he did of the Hypocrites


6),

97

lest

{Mark vii.
their Heart

liable to that of the


be

turned into Sin.

7.

the Lord's Prayer ?

is

Answer.
Our Father which art in Heaven; Hallowed be Thy Name.
Thy Kingdom come. Thy Will ie done on Earth, as it is in
Heaven, &c.

Question
Into

how many Parts

is

8.

the Lord's Prnyer divided

Answer.
The Preface,

Three.

or Invocation ; the Petitions;

and the

Conclusion.

Question

What

is

9.

the Preface, or Invocation ?

Answer.
Owr Father which art in Heaven.

Question

What meaneth

10.

this Invocation ?

Answer.
whoso prayeth unto God ought to
as his Creature, but also as his
only
appear before him, not
G
First, It teacheth that

The Orthodox Confession of the

98

he be his Son he cannot call upon


God as his Father. Now, this Grace of Adoption, whereby
we are made the Sons of God, we receive from Christ, who

Son by Grace ;

for unless

As saith the
hath bestowed it on those that believe in him
Scripture {John i. 12), As many as received him, to them gave
And elsewhere (Gal. iv.
he Power to lecome the Sons of God.
:

6), Because ye are Sons, God hath sent forth the Spirit of his
And for this
Son unto your Hearts, crying, Aiha, Father.
Reason, therefore, we call God our Father.
Secondly, It is requisite that he who goeth about to pray
should be a Son of the Catholic and Orthodox Church ; for
whosoever hath not the Church for a Mother, neither can he
liave God for his Father: As it is said (Matth. xviii. 17),
Tell it unto the Church ; hut if he neglect to hear the Church, let
him he tcnto thee as an heathen Man and a Publican.
Thirdly, Let not the devout Petitioner doubt but that
he shall receive that which he asketh for, seeing he prayeth
unto the most indulgent and merciful, as the common Father
According to the Scripture {Licke vi. 36), Be ye, thereof all
:

fore, merciful, as

your Fo>ther which

who not only doth not deny

is

in Heaven

mercifid,

is

us, but even doth himself stir

how and with infinite


Mercy accepts our Prayers, provided only they be offered up
with Humility and Sincerity
For he well knows wherefore
we ask. And the Scripture says {Matth. vi. 8), Tour Father

us up to ask of him, and teacheth us

And

knoweth whereof ye have Need, hefore ye ask him.

another Place {Matth.


to give

good Gifts

Father tohieh
ask

to

vii. 11),

then, being evil,

in

know how

your Children, how much more shall your

in Heaven

is

If ye
give

good

Things

to

them that

him

FcMrthly, This Introduction, or Invocation, teacheth us, that

God is the Father of us all, in like Manner we, who are


of the Faithful, should be unto each other as Brothers ; and

as

not only pray to God for ourselves, but also for our Brethren,
nterceding for each other According to the Scripture {James
i

v.

to

16),

Pray one for

God, who

is

another, that ye

our

Common

is

be healed ;

Christ

namely,
himself

9), Call no Man your Father upon the


your Father which is in Heaven. And when

teacheth us {Matth. xxiii.


Earth, for one

may

Father; as

Catholic

and Apostolic Eastern Church.

99

he beholds this our brotherly Love (which he so frequently

recommends
with

it,

to us in his holy Gospel),

as a Father, and, also,

he

is

both pleased

more induced thereby

to hear

when we pray, and to grant our Petitions.


Fifthly, By these Words, which art in Heaven, we are taught
that when we pray we should raise our Minds and Thoughts
wholly above all earthly and worldly Things, and fix them
entirely on Heaven and Things incorruptible.
Nevertheless,
us

God, mir Father, is not only in Heaven,- but he is present in


Places and filleth all Things
But whereas his Grace
and Glory more abundantly are manifest in Heaven, it is,
therefore, said to be his Throne
According to that of the
Psalmist, where he said {Psal. xi. 4), The Lord's Seat is in
IIeaven,^z.iidi also (Psal. ciii. 19), Hie Lord hath prepared his
Seat in Heaven, and his Kingdom ruleth over all..
all

Question

How many
this

11.

Petitions are contained in the

Prayer of our Lord

second Part of

Answee.
Seven.

Question

What

is

12.

the first Petition in the Lord's Prayer

Answek.
Hallowed

he thy

Name.
Question

What

is

13.

contained in this Petition

Answer.
First,

We

pray unto

God

that

we may lead a

Life adorned

with Virtue and good Works, that Men may be excited to


the Name of God by the Purity and Holiness of our

glorify

The Orthodox Confession of the

100
Lives

According to that of

your Light

so

shine before

Matthew (chap.

St.

Men

that they

may

see

v.

6),

Let

yoxir good

Works, and glorify your Father which is in Heaven.


ask that not only our whole Lives
Secondly,

We

may

be

Glory of God, but also that all those who do not


know the true God, nor believe in him, may repent, and
come to the knowledge of him, that the Name of God be
We also beseech the
glorified, both in them and by them.
Lord our God, in this Petition, for those who bear indeed
to the

the

Name

of Christians, but

who

live

ungodly and scandalous

Lives, whereby our holy Religion and

phemed Of whom
a Form of Godliness,
:

God himself

the Apostle saith (2 Tim.

iii.

5),

is

blas-

Having

Power thereof. And elseThe Name of God is blasphemed among the


For the Sake of these it is that, in this
Gentiles through you.
Petition, God is besought
that such may turn from their
Wickedness, and bring forth good Fruits, leading for the
future a sober and godly Life
and so the Name of God,
by these Means, also may be hallowed. Moreover, we are to
understand, that although the Name of God is in itself most
holy without our Glorification, yet it is said to be hallowed
by us, and in us, when by Piety and Holiness of Life we
sanctify ourselves to the Glory of God's Name.
where {Bom.

ii.

but denying the

24.),

Question 14

What

is

the second Petition

Answer.

Thy Kingdom

come.

Question

What

is

15.

contained in this Petition?

Answer.
Herein we pray to God, that by his Grace and Justice
and Mercy he would reign in us altogether, especially in our
Hearts, |and not suffer Sin to have any Dominion over us

Catholic

and Apostolic Eastern Church.

101

As it is written {Rom. vi. 12), Let not Sin, therefore, reign in


your mortal Body, that ye should obey it in the Lusts thereof.
Secondly, This Petition expresses that a

State of G-race with God,

Mind, careth not

for this

Man who

wishful to become an Inhabitant in the heavenly

As the Apostle, speaking

is

in the

and feels the heavenly Joy in his


World, but is only solicitous and

Kingdom

of himself, saith {Philip,

i.

23),

and to he with Christ.


beg of God that he would please to hasten
his second Coming, wherein the Son of Man shall appear in
his Q-lory {Matth. xxv. 31), and the Resurrection of the Dead,
and the Day of Judgment, by which the Kingdom of this
World and the Enemy of our Souls may be taken away and
the Kingdom of Heaven come, that God may be all in all
desire to depart,

Thirdly,

We

as the Apostle speaks in 1 Corinthians xv. 28.

Question

What

is

the third Petition

16.

Answer.
Thy Will

he

done on Earth, as

it is

Question

What

is

in Heaven.

17.

contained in this third Petition?

Answer.
First,

in this

We

beseech God that he would not suffer us to live


after our own Wills, but that he would guide

World

and govern us by his Will and Pleasure.


Secondly, We pray that neither we nor others might resist
or dislike the Will of God, but that, as the Angels in
Heaven submit unto and obey the divine Will in all Things,
without any Delay or Denial, so, likewise, on Earth, that
all Men may be obedient unto God without Murmuring, and
with all Pteadiness and Thanksgiving.
Thirdly,

In

this

Petition

we express our

Belief

that

nothing can affect us, God's Elect, without the divine Will

The Orthodox Confession of the

102

uid Permission, whether it be in relation to the Holiness


and Innocence with which we ought to pass our Lives, or to
Insomuch
Persecutions and Temptations of the Enemy.
but of
Persons,
our
taketh
Care
of
only
not
that the Lord
Scripto
the
According
Head
Hairs
of
our
even the very
ture {Luhe xii. 7), Even the Hairs of your Head are all
And again (Luke xxi. 18), There shall not an
numbered.
:

Hair of your Head

perish.

Question

What

is i\iQ

fourth Petition

18.

Answer.
Give us this

Bay

our daily Bread.

Question

What

is

19.

contained in this Petition

Answer.
First, That divine

and most excellent Food of our Souls,

Word

concerning which the


the
of God, is here meant
Scripture thus teacheth us {Matth. iv. 4), Man shall not live
;

Bread alone,
Mouth of God.

but by every

by

We

Word

that proceedeth out

therefore ask of

God

of

the

that he would keep

Want and Famine

of his holy Word ; that is, the


without which Doctrine our inward
Man would surely die, as if it were perished of Hunger.
Therefore we very properly, in this Petition, remember that

us from

Doctrine of Christ,

which befalleth those who refuse or neglect


of Grod and divine Instruction, and
thereby set the bad Example of au ill Life.
Secondly, Herein is included that other Food of our Souls,
namely, the Communion of the Body and Blood of Christ
for so the Lord hath spoken concerning it (John vi. 55),
My Flesh is Meat indeed, and my Blood is Drink indeed:
Beath of
to

hear

the Said

the

Word

whosoever eateth
in me,

and I

my Flesh and

in him.

drinketh my Blood, he droelleth


Wherefore, that we may worthily

partake of this Food, we do, in this Petition, beseech

God

Catholic

and Apostolic Eastern Church.

103

Mercy aud Favour to Mankind, he would


upon us.
And when we have
these two Kinds of Food, then we have the Kingdom of
God within us (Luke xvii. 21); and then God, of his own
Accord, will give unto us all such temporal and worldly
Things as the Weakness and Poverty of our mortal Conthat, out of his

be pleased to bestow himsejf

dition

make

As it is written (Mattk. vi. 33),


Kingdom of Qod, and his Righteousness, and

necessary for us

Seek ye first the

Things shall be added unto you.


Under the Name of Bread, in this Petition, are
comprehended all Things which are necessary for us in this

all these

Thirdly,

both with regard to our Substance and our


However, let every one remember that Superfluities and Luxury are not hereby prayed for, but only a
just and proper Sufficiency
for those Things which minister
unto our Voluptuousness, and are the Instruments of Sensuality, are no other than the Seeds of Misery and Punishment.
Whereof the Apostle, St. Paul, thus speaketh (Bom.
present Life,
Preservation.

Day, not in Rioting


and Wantonness. And
elsewhere (1 Tim. vi. 8), Having Food and Raiment, let us he
therewith content.
Now, by the Words This Day is to be
understood this present Life, while we continue in this
World
for in that which is to come we shall enjoy the
Presence itself and Sight of God, and the Happiness from

xiii.

13),

Let us walk honestly as

and Drunkenness, not

in the

in Cfmrnbering

thence arising.

Question

What

is

the fifth Petition

20.

Answer.

And forgive us our Trespasses, as we forgive those that


Trespass against us.
Question

What

is

contained

iii

21.

this Petition ?

Answer.
First,

We

do, in this Petition, ask of

forgive us our Sins, especially those

God

that he would

which we have com-

The Orthodox Confession of the

104

mitted siace our Baptism

as well mortal Sins as all others

by
whereby we have offended Grod and our Neighbour
Thought only or by a full Design and Intention of Sin, or
by Words, or by Actions.
Secondly, Whereas in this Petition we say, Forgive us
our Trespasses, as we forgive those that Trespass against us,
now we do hereby engage our Faith that we will also forgive our Enemies.
He, therefore, who doth not forgive his
Neighbour, whatsoever he hath committed against him, let
him not use this Petition for he may not hope to have his
Sins forgiven.
Nay, further, his very Prayer will become a
Sin, according to the Psalmist {Psal. cix. 6), Let his Prayer
;

turned into Sin. And truly with Justice, for if we will


not forgive our Brethren their trifling Offences against us,

be

how can

God should

be expected that

it

forgive our Sins

against him, which will bear no Comparison to the Trespasses which we resent to our Brethren
seeing we are
;

daily,

nay

against us

hourly,

God's

Anger

Question

What

Cause for

giving just

is

the sixth Petition

22.

Answer.

And

lead us not into Temptation.

Question

What

is

23.

contained in this Petition

Answer.

We

pray to

God

we may be

free from all


from those which
exceed our Strength.
Of these, some arise from the World,
some from the Devil, and some from our own Flesh, and
entice us to Sin. Again, others are inflicted by Tyrants who
solicit and harass the Church of God by erroneous Doctrines,
by deceitful Flatteries and Falsehood, by pretended Miracles, by the Allurements of promised Riches and Honours
First,

Temptation

but

if

that

not from

all,

at least

Catholic

and Apostolic Eastern Church.

105

fine, by tyrannical Force and Persecutions


;
by open
Violence and Kapiue, and despoiling us of our Possessions,
and by loading us with Shame and Reproach. All which

we woefully see in these our Days. Furthermore, We beseech God, in this Petition, that if we be called to pour
out our Blood, or to lay down our Lives, for his most holy
Name's Sake, for the holy Church, which is his Spouse, and
for the Truth of the Gospel
That then he would be pleased
to strengthen us, and support us with his Grace, whereby
we might be enabled to endure and overcome the most
unusual or excessive Torments with Constancy and Resolution, and obtain the Crown of Martyrdom in Heaven
and
that he would be pleased not to let us suffer Things greater
than we can bear.
Question 24.
:

What

is

the seventh Petition

Answer.

But

deliver us from Evil.

Question

What

is

25.

contained in this Petition

Answeb.

We

God

from all Kinds


Wickedness that
provokes the Wrath of God.
Secondly, That his Grace
might accompany us, and keep us from falling into his
Eirst,

herein pray to

of Evil, especially from Sin,

Displeasure (Psal.

vi.

1),

to deliver us

and from

all

That he ivould not rebuke us in his

Indignation, neither chasten us in his Displeasure, for our Sins

we might {Psal. xcv. 2) come before his Presence with


Thanksgiving, and show ourselves glad in him with Psalms.
Ill this
Petition we also pray that we may be delivered
from all sorts of Evil and Mischiefs whatsoever that are
but] that

hard and

difficult to

be borne by the Children of

Famine, Pestilence, War,


which we hereby beseech God
as

Fire,
to

and

such

Men

Such

like.

All

turn away from us, and

The Orthodox Confession of

106

the

More especially
grant us his mercifal Loving-kiadness.
we pray that in the Hour of Death he would protect us
IVoni all Insults of the Enemy of our Souls, and that he
would give us Grace to fight piously and securely under the
Protection of his Favour, and the Gruide and Safeguard of
his Angels.
For whosoever departeth out of Life in such a
It therefore
Manner, that Person is happy undoubtedly.
behoveth us, in the highest Degree, that we should all
most earnestly ask of Grod that we may be defended from
the Temptations and Assaults of the Devil in our last
Moments. Lastly, We pray, in this Petition, that we may
be delivered from the Devil and Hell Torments.
to

Question

What

is

the

thii'd

26.

Fart of the Lord's Prayer

Answbe.
This Conclusion, For thine

and

the Glory,

for

ever,

is the

Question

What

is

Kingdom, and

the

Power,

Amen.
27.

contained in this Part, the Conclusion

Answer.
This Conclusion

is

twofold, in the

first

Part correspond-

For as that makes us hope that we


shall certainly obtain what we ask of Grod as we ought,

ing to the Fnvocation.

since he is our Father of

whom we

ask

it

so this Conclusion

teaches to expect that our proper Petition will be granted,

because the whole Universe belougeth unto this our Father.


He is the Kiug of the whole World. To him all created

Things are subject.


His is the Power, and the Glory is
which Power and Grlory nothing can resist, whether
in Heaven or on Earth.
He, therefore, can assuredly give
us all Things, whatsoever we ask with Faith and Hope; for
his

this

Cause only, the eternal Glory of his

expressed in

these Words,

And

second Part of this Conclusion

is

the

the

Name

Glory, for

As

ever.

Word Amen ;

in

it

is

The
which

Catliolic

and Apostolic Eastern Church.

107

Word we pray that whatsoever we have asked may be


granted unto us according to our Desire : As the Apostle
saith

(1

John

14), This is the

v.

And

us.

that

we

if

we hnoiu

to

his Will, he heareth

that he hear us, wliatsoever

Jiave the Petition that

we

we

ash,

we know

desired of him.

Question

28.

united to the Lord's Prayer

Is this Conclusion

we have in

Confidence that

him, that if we ask anything according

Answer.
It is certain

that Christ himself, concluding his Prayer,

which he taught us, ends with these Words


as appears
from St. Matthew (chap. vi. 13). And the Sense of them
shows plainly that they are no ways inconsistent with the
rather that the Prayer is greatly strengthened
Lord's Prayer
and perfected by them, seeing it is That God we call upon
whose Power extends over the whole Universe, and unto
whom all things are subject. And although lay Persons do
not use this Conclusion, that hindereth not, but that in the
Public Prayers of the Church, and in private Devotions,
where a Priest is present, he should use them for adding
Neither will it be
the greater Weight unto his Prayer.
amiss for a lay Person to use them, if no Priest be present,
any more than it would for him to recite any other Part
And it were better never to separate tliese
of the Gospel.
Words from the Lord's Prayer, it being evident that the
Church orders them to be pronounced by the Priest only in
the public Divine Service, only for the Sake of adding the
;

greater Solemnity to this Devotion.

Question

Forasmuch

29.

as the Beatitudes do very

confirm our Faith,

much

establish

and

pray, what be they?

Answer.
The Beatitudes which our Lord
fifth

Chapter of

St.

Christ hath taught us in the

Matthew's Gospel are nine in number;

;1

108
on

The Orthodox Confession of the

which

St.

Chrysostom thus commenteth (Homily on

Commandments, but Jesus,


And again, The Law
the Lord of Moses, gave nine Beatitudes.
gave unto us ten Commandments, hut Jesus nine Beatitudes,
Cor. XV. 28),

Moses

forming thereby a

delivered ten

thrice threefold

Crown.

Question

What

is

the first Beatitude

30.

Answer.
Blessed are the Poor in Spirit, for theirs is the

Kingdom

of

Heaven.

Question

What

31.

Doctrine doth this Beatitude contain

Answer.
and the good Things of this World
to bestow them on us, we should use,
not as if they were our own, but as only being the Stewards
and Dispensers of them, and not give ourselves up to great
Anxiousness or to Covetousness
As we are admonished by
It relates to Riches

which,

if it

please

God

the holy Psalmist (Psal.

your Heart upon them.


Christian

Perfection,

Things in common
who. lived in the

Ixii.

10), If Riches increase, set not

We ought to imitate the ancient


and have nothing distinct, but all

After the

Example of

Infancy of the

those Christians

Church, of

whom

the

The Multitude of them that


believed luere of one Heart and of one Sotd ; neither said any
of them that ought of the Things ivhich he possessed was his own,
And after, at the 34th
hut they had all Things common.
Verse, Neither ivas there any among them that lacked; for as
many as were Possessors of Lands or Houses sold them, and
brought the Prices of the Things that were sold, and laid them
dovm at the Apostles' Feet; and Distribution was made unto
And again (Acts ii. 44),
every Man according as he had Need.
All that believed were together, and had all Things common.
1
Scripture testifies {Acts

is

iv.

32),

this Virtue that is called Poverty of Spirit.

However,

it is

Catholic

and Apostolic Eastern Church.

109

and allowable that every one retain to himself so


necessary for his due and proper Support and
Accommodation, without Luxury and Extravagance.
In this
Virtue the Monks and Religious are deservedly allowed to
excel, seeing they are not to be careful for anything as
their own, not even for necessary Food and Clothing
but
they suffer the Want of all Things with Patience, in Hopes
of greater Rewards in Heaven
Having before their Eyes
the Words of the Apostle (1 Cor. iv. 11), Even unto this
present Hour we loth hunger and thirst, and are naked, and are
buffeted, and have no certain Dwelling-place ; and labour, ivorhing
with our own Sands being reviled, we bless ; being persecuted, we
suffer it ; being defamed, we entreat ; we are made as the Filth

requisite

much

as

is

of the World, the Offscouring of all Things, even unto this Day.

For Sufferings
as a Reward,

like these Christ offers the

Kingdom

of

Heaven

such as do possess Wealth,


gotten innocently and with Justice, will be also Partakers
Nevertheless,

of Salvation and eternal Life, provided they possess their

Riches in Righteousness

namely,

if

they use them for the

Almsgiving to
and whosoever is in Need.
In like Manner as Zacchceus did unto Christ himself when he
spoke unto him thus {Luke xix. 8), Behold, Lord, the Half of
my Goods L give unto the Poor, and if I have taken any Thing
from any Man by false Accusation, I restore him fourfold.
But Spendthrifts, who by Debauchery and Profuseness are
reduced to extreme Poverty, are in no Sort the Object of
Relief of the Necessities of the Church, in

the Poor, the Stranger, the Sick,

this Beatitude,

such Poverty being rather the proper Punish-

and unjust Abuse of what they


be rejected from the
Alms of good Men, and if they reform and practise the
Virtues of Poverty, they will also receive the Reward of this
Beatitude from Grod.

ment of

had.

their Prodigality

Nevertheless they are not to

Question

What

is

the second Beatitude

32.

Answer.
Blessed are those

who mourn, for

they shall be comforted.

The Orthodox Confession of the

110

Question

What

doth this Beatitude teach

33.
?

Answee.
First, It teacheth that Lhose of the Faithful

are

blessed

whole lives mourn and weep for their old


Sins and Offences, whereby they have offended God and their
according to the Words of the Prophet {Jer.
Neighbour
i.
4), The Children of Is7-ael shall come, and the Children of
Judah shall come ; going iveeping, they shall go and seek the
But they have no Part in this Beatitude
Lord their God.
who mourn and weep only because of some worldly Grief or
Nor they who, when they are condemned to
Misfortune.
suffer the Punishment due to their Crimes, weep and mourn
not because they have sinned, but because of the Fear of
Nor
their Punishments which they must undergo for them.
they, likewise, who are concerned only on Account of having
Secondly,
lost some perishable Thing or other, and the like.
This Beatitude teacheth us that those are blessed who, with
unfeigned Sorrow, and Tears shed for the Sins of others,
appease the Wrath of God towards them, and pour forth
their Prayers before him that he would vouchsafe unto them
Namely, that he would
the Grace to repent of their Sins
the
Heretics
to
Communion
of the Church, and that
bring back
he would convert the Wicked from their Evil and irregular
Thirdly, By
Lives to a sober and orderly Course of Life.

who through

their

this Beatitude we are taught that those are blessed who are
oppressed by the great and powerful Ones of the World, and
Which Sufferings they
unjustly despoiled of their Goods
:

may

not endeavour to revenge, but with Bitterness of Heart


and Mourning, pray to God for Deliverance and Safety, placing all their Hope and Confidence in God's Mercy, which they
shall receive together with

therein

rightly and

truly

abundance of Consolation, being


Partakers of the divine Grace.

Those also are comprehended in this Beatitude who are


afflicted for the orthodox Faith and the Sake of the Church
Such are all Martyrs and the like.
:

Catholic

and Apostolic Eastern Church.

Question

What

is

the third Beatitude

Ill

34.

Answer.
Blessed are the Meeh, for they shall inherit the Earth.

Question

What

doth this Beatitude teach

35.
?

Answek.
This Beatittcde teacheth us, First, That we should yield a

ready and sincere Obedience, with this Virtue of Meekuess

and Humility, uuto God and the Church of


unto

our

Superiors,

meek Lord,

Christ,

and

also

Example of our most


And wlieu we pay this Obedience

following the

Jes^is Christ.

unto our Superiors, we should propose within ourselves that


So we should also refer
it is to Christ and for his Sake.
to Christ the Respect and Reverence which we show unto
his Priests, our

spiritual Pastors.

teacheth us that they are blessed

Secondly, This Beatitude

who

are not grievous

or

who do not rob any of their


troublesome unto any Man
and Condemners of
not
Censurers
and
are
good Name,
;

but esteeming themselves as the meanest, are


always ready to condemn their own Life and Actions, and
Howthink their own good Deeds to be vile and unworthy.
reprove
is
others
should,
it
to
Duty
whose
if
those
ever,
through the Warmth of their Zeal, use some harsh Expressions in correcting a Sinner, not out of Contempt or Spitefulness, but for the Grood of his spiritual Welfare, such an
One is not, however, exempted from this Beatitude, seeing
As the Apostle teacheth
he doth that which is his Duty
he
overtaken in a Fault, yc
Man
a
Brethren,
(Gal. vi. 1),
if
in the Spirit of Meekan
One
such
restore
spiritual
which are
others

ness ; considering thyself, lest thou also he tempted.

one

say that

it is

not possible for a mortal

quell his Anger, let such

But

Man

if an}'

thus to

an One know that he ought not

The Orthodox Confession of the

112

pour out his "Wrath and Anger on his Neighbour, but on

to

who is the Tempter and Instigator of Men to


Those, therefore, who are endued with
Kind of Evil.

the Devil,
all

this Virtue

shall

receive the promised

Inheritance of the

Earth, an Abundance of God's Goodness in this Life, and


According to
eternal Happiness in that which is to come
:

the

which saith (jPsal. xxvii. 15), I believe


Goodness of the Lord in the Zand of the Living.

Scripture,

see the

Question

What

is

verily to

36.

the fourth Beatitude?

Answer.
Messed are
for they shall

those luho

hunger and

Question

What

thirst after Righteousness,

he filled.

doth this Beatitude teach

37.
?

Answee.
having sustained
an Injury, cannot obtain Eedress from Justice, either because of their Eeligion or their Poverty ; or for want of
It teacheth us that they are blessed Avho,

or for that their


Health, or because they are Strangers
or
too
powerful,
through
any other unjust
Adversary is
;

Wherefore those who are set in the Seat of Justice,


aud whose Office it is to judge, ought to be most conscientious and careful that the Poor, the Widow, and the Orphan
be not oppressed with unrighteous Judgment, remembering
what the Scripture saith unto them {Isa. i. 17), Learn to do
well, seek Judgment, relieve the Oppressed, Judge the FatherWhich Duties if they neglect, then
less, plead for the Widow.
those who suffer Oppression are said to hunger and thirst
after Justice or Righteousness, and they are the Objects
And unto these unjust Judges God will
of this Beatitude.
According to the Scripture
render severe Punishment
Cause.

{Psal. X. 19), Lord, thou hast heard the Desire of the

Poor ;

thou,

Catholic

and Apostolic Eastern Church.

113

preparest their Heart,


help the Fatherless
the

Earth

and thine Ear hearkeneth thereunto. To


and Poor unto their Bight, that the Man of

no more exalted against them.

he

Question

What

is

the fifth Beatitude

38.

Answer.
Blessed are the Merciful, for they shall receive Mercy.

Question

What

39.

doth this Beatitude teach us

Answer.
That they are

blessed

who

discharge the duties of Mercy.

Question

What

are the

Works

of Mercy

40.
?

Answer.
The Works of Mercy are twofold, some regarding the So'ul,
and others relating to the Body (Theophylact on the 26th
Chapter of Matthew).

Question

What are those

41.

Offices of Humanity

which respect the Body?

Answer.
They

are seven.

First,

To give Food unto the Hungry,

according to the Saying of Christ (Mcttth. xxv. 35), I was an


To those, namely, who are in
hungered, and ye gave me Meat.

who could not supply their Needs by their


own Labour. And for the Discharge of this Duty we must
use what we have earned by our Labour, or otherwise gotten
with Honesty
As the Scripture teaches us (Prov. iii. 9),
Necessity, und

Lord with thy Substance, and with the first Fruits


But we are not to confine our Alms to
thine Increase.

Honour
of all

the

114

Tlic

those only

Orthodox Confession of

who apply

them

to us for

who

nor yet to those only

llie

publiclj' in the Streets,

sick in the public Hospital, but

lie

them to those who, through Modesty,


And we
Impediment, cannot ask our Alms.
must be cautious, to the utmost, that these our good Deeds

we must

also extend

or any other

may

we

be as secret as possible, lest

the Praises of

Christ (Matth.

Men

vi. 2),

a Trumpet hefore

and in

receive our

Eeward

in

According to the Words of our Lord


When thou doest thine Alms, do not sound

thee,

as the Hypocrites do in the Synagogues

may

the Streets, that they

have Glory of Man.

Verily I

say unto you, They have their Reward.

Question

What

is

42.

the second Act of Mercy

Answer.
The second Act of Mercy is to give Drink to the Thirsty
namely, to those who, through Poverty or Disability of Body,
And
cannot produce wherewithal to quench their Thirst.
hereby

is

meant and intended

that whoso giveth only a

Cup

all Sorts

of cold

of Drink, insomuch

Water

him

to

that hath

need of Water, the same shall be a Partaker of this BeatiAccording to what our Saviour himself said in the
tude
Scripture {Mark ix. 41), Whosoever shall give you a Gup of
Water to drink in my Name, because ye belong to Ghrist, verily
:

I say

Beiuard.
lu this Duty are
and good Offices of any Kind that
are done unto the Poor and Needy
Those, namely, who
cannot by their own Labour and Care provide for the Necessities of Hunger and Thirst.

unto you, he shall not

included

all

lose his

those Services

Question
Wiiat

is

43.

the tldrd JVork of Jlercy

Answer.
The third Work of

Alercy

is

to clothe the

Naked.

obtain this Beatitude who, with a benevolent


their Fellow-Creatures,

relieve

them

Those

Mind toward

in their Distress

and

and Apostolic Eastern Chvrch.

Catholic
clothe those

who

will Christ, at the

Uuto

are Destitute of G-arments.

Day

115
sucli

of Judgment, render a Reward, and

say unto them (3fatth. xxv. 34), Come, ye Blessed of my Father,


Kingdom prepared for you from the Beginning of the

inherit the

And

World.

hereby, not ouly those are meant

titute of all Clothing,

who

are des-

but also they whose Clothing

is

not

defend them from Cold. And they, likewise,


who, through hard Fortune, scarcely can support themselves
through the Want of proper Clothes, to whom the Merciful
sufficient to

Man

will render the Offices of

Humanity, and supply their


them from

Necessities with suitable Necessaries, to protect

the Injuries of Weather.

Question 44.

What

is

the fourth

Work of Mercy ?
Answer.

lu the Discharge of
To visit those who are in Prison.
which Daty let him not be anxious whether the Person
For
deserved or not to be cast into Prison, or who he be
whosoever he be, or whatever his Crime, nevertheless we
owe this Duty to him for the Sake of Christ our Lord and
we must visit and comfort him, lest he fall into Despair.
:

Question
Wiiat

is

Work

the fifth

45.

of Mercy

Answer.
That we should Visit the Sick. And we must discharge
Duty without inquiring whether the sick Person be our
for it
Neio-hbour, or Friend, or Kindred, or Acquaintance
this

is

incumbent on us

utterly

public

unknown
Hospital.

to visit those

who

to us, especially those


First,

We

are sick, although

who

are

should comfort the

ill

in the

Sick,

by

By

ex-

Secondly,
expressing our Concern for his Distress.
and that
horting the Sick to bear his Afflictions patiently,
Murwithout
he should receive his Visitation of the Lord
his
with
should
murino- or Discontent ; but rather that he

116

The Orthodox Confession of the

and Voice give Thanks unto God, who thus expresseth his Favour and Kindness towards him, and firmly
repose his Trust on God's Mercy for being restored to
Health.
Moreover, we should induce the sick Person to
confess his Sins with a broken and contrite Heart, and to
receive the blessed Sacrament of the Eucharist, and the Holy
For these Mysteries uot only
Oil, as the Church directs.
many Ways promote the Salvation of the Soul, but also
Furthermore, we
contribute to the Healing of the Body.
should offer up our Prayers to God for them, and also
recommend them to the public Prayers of the Church. And
if the sick Person be so poor that he cannot apply unto the
Church, then it is the Duty of the Pious and Well-disposed
to call upon his own Ghostly Father, that he may supply
Heart

spiritual Necessities.
Above all, let him be sure to
admonish the Sick earnestly, that he do not use any unlawful and superstitious Means for his Kecovery, such as the
Church hath forbidden
such as magical Charms and Incantations, and Contracts with the Devil
for from these
he will receive infinitely more Hurt than Advantage or

his

Benefits

to

should place
only,

his

Health

But, on the contrary, that he


Trust and Confidence in God's Mercy
Use of such Medicines as the skilful
:

all his

and make

Physician prepares or directs for him.

Manner

shall visit the

Whoso

after this

Sick shall, according to this Beati-

both in this World and that which is


However, when the Sick Person is ill 'of any
contagious Disease, or of the Plague itself, then the devout
Christian may take such Measures in the Discharge of this
Duty as may best conduce to the Safety of his Life, and do
that which himself cannot in Person, by the Administration
tude, be
to

blessed

come.

of others

who

can.

Question

What

is

the sixth

Work

of Mercy

46.
?

Answee.
To receive the Stranger into
ness and Hospitality

one's

House, with Cheerfulon their

especially those who, being

Catholic

Way

to

visit

and Apostolic Eastern Church.

holy Places, that they

Vows and Worship,

may

there pay their

Such are

turn in unto us.

117

all religious

Mendicants and Travellers, whose Necessities he must relieve


according to his Abilities that desires to be an Inheritor of
this Beatitude; and more especially those who are sick and
destitute in the public Streets, and are forced to beg by the
Wayside.

Question

What

is

the seventh

Work

47.

of Mercy

Answer.

To bury the Dead. And this Duty we should perform


with Promptitude and Readiness, especially to those who
die in extreme Poverty, on whom we should bestow such
Things as are requisite for their Sepulchre, according to the

Manner of pious Christians as Tobias did (Toh. ii.). When


we perform this Duty to our Friends and Relations, we must
take care to have orthodox and pious Men, who may accompany the Deceased to its Sepulchre, and make due Offerings
of Worship and Prayer unto God for the Salvation of the
:

departed Soul.

Question

What and how many


the Soul

are the

48.

Works of Mercy that respect

Answer.
The first is to exhort a Sinner, and convert him
Seven.
from his Sins, that he may be brought to amend his Life
as witnesseth the Scripture {James v. 19), Brethren, if any of
you do err from, the Truth, and one convert him, let him know
that he which converteth a Sinner from the Error of his Way
shall save a Soul from Death, and shall hide a Midtitude of
Sins.

This

is

the chiefest and most exalted Oifice of

Humanity

that can move a good Man with Compassion for his Neighbour; for this containeth not temporary and changeable
Rewards only, but such as are permanent and eternal. But

The Orthodox Confession of the

118

Duty the utmost Care and Caution


must be used that the Sinner be not imprudently cast into
Despair, or led into an ill-grounded or presumptuous Con-

in the Discharge of this

By

fidence of God's Mercy.

either of these

we should do

more Harm than Good unto the Person we undertook to


convert; wherefore we should discreetly preserve a middle
Course

And where we

ourselves are not equal to such an

Undertaking, it is our Daty to seek out some more fit and


able Person for the OfHce, and endeavour to engage their
The same is also to be regarded in the ConAssistance.
version of Heretics

and Schismatics.

Question

What

is

the second spiritual

49.

Work

of Mercy

Answer.
To

and Unlearned. And he rightly


Daty who teacheth the Ignorant how to

instruct the Ignorant

dischargeth

this

believe in God, three Persons, but only one Godhead.

That

supposing a Person to be properly qualified for instructing


which if he be not, let him then seek some other who is so,
lest, as the Scripture saith, the Blind leading the Blind, they
should hoth fall into the Ditch.
We are, also, hereby directed
to inform the Unskilful how they should worship God in a
proper Manner, and in what Method they should pray unto
him, and also how they should the most easily know the
Commands of God, and the readiest Means of obeying them.
And this especially with Regard to Orphans and Children
destitute of Friends and Parents, whom we should take
care to have instructed in good and Religious Knowledge
whereby afterwards they may happily become useful to the
Church and the public Weal and God be thanked and
This Duty if we neglect, we shall surely
glorified by them.

is,

be condemned in the same Sentence which was pronounced


against the unprofitable Servant, who having received the
Talent, returned

it

unto his Master without any Profit or

Improvement {Matth. xxv.

30).

Catholic

and Apostolic Eastern Church

Question

What

is

50.

Wort

the third spiritual

119

of Mercy

Answer.
That we should give good Counsel to him that standeth in
need thereof; as when, by our pious and Christian Exhortations and good Advice, we reclaim a wicked and sinful Liver
from his Evil Courses to a regular and holy Life.
Likewise when any, by Misfortunes and other Afflictions, are so
distressed and entangled that they know not how to help
themselves and get out of their Troubles then should we
freely, and with a liberal Hand, give unto them this healing
Balsam of good Counsel, and advise them how they best may
secure their Lives and Credit.
This Duty also requires that
we should disclose unto our Neighbour any ill Designs that
we know to be laid against his Life or good Name, whereof
he is ignorant
But herein we must proceed warily and
prudently, and take care that we do not stir up Hatred
;

between any, nor become the Causes of bloodshed.

Question

What is

the fourth spiritual

51.

Work

oi

Mercy?

Answer.

And
That we should pray unto God for each other.
although this Duty more particularly obligeth the Priests of
Church and spiritual Fathers, yet are Laymen also bound
Concerning which we spake more at large when we

the

by

it.

treated concerning the sixth Precept of the Church.

Question

What

is

the fifth spiritual

52.

Work

of Mercy

Answer.
To comfort
first

the Sorrowful.

take care that no one

And

in order to this,

we must

or

Damage

suffers

Affliction

120

IJhe

Orthodox Confession of the

through our Means, and that we do not become grievous


as saith the Apostle to the Bomans, chap. xii.
unto any
:

If

18,

it

much

as

he possible,

as

lieth

in

yoio,

live

peace-

Dearly Beloved, avenge not yourselves, hut


give Blace unto Wrath; for it is written, Bevenge is Mine;
ably ivith all Men.

will

But most

saith the Lord.

repay,

especially are

we

Observance of this Duty when any one either


labours under any grievous Crime, or is afflicted with any
dangerous Sickness, or is oppressed with any great and
uncommon Calamity In all which Cases we must not fail to
comfort and relieve our suifering Brethren with our Consolation and good Offices.

bound

to the

Question

What

is

the sixth spiritual

53.

Work

of Mercy

Answer.

And we discharge
That we hear with Injuries patiently.
Duty when we cheerfully and meekly suffer for Christ's
Sake, remembering that he endured much more grievous
Things for our Sakes
As it is written (1 Pet. ii. 21),
Because Christ also suffered for us, leaving us an Example, that
we should follow his Steps. Wherefore we must not wish Evil
to those who tyrannically vex and afflict us, nor return
Evil for Evil According to the Apostle (1 Pet. iii. 9), Not
rendering Evil for Evil, but rather giving Thanks unto God
that we are thought worthy to suffer for his Sake, we should
pray unto him earnestly that he would forgive our Enemies,
this

Question

What

is

the seventh spiritual

54.

Work

of Mercy

Answer.
That we readily and heartily forgive

And

in order to discharge this

Duty

those that

ofend

effectually

we must

us.

Enemies whatsoever they have done against


only
so, but we must, moreover, sincerely
and
us
obtain
the
Peace and Forgiveness of God for
endeavour to

forgive unto our


;

not

Catholic

and Apostolic Eastern Church.

121

who have injured us, as we have before said. And


our Forgiveness, must not be confined to once, but even
unto seventy Times seven
according as our Lord and Saviour
taught unto Peter, saying (Matth. xviii. 22), F say not unto thee,
those
this,

until seven Times, hut until seventy Times seven.

Question

What

is

the sixth Beatitude

55.

Answer.
Blessed are the pttre in Heart, for they shall see God.

Question

What

56.

doth this Beatitude teach

Answer.
In this Beatitude the Virtue of CJmstity is recommended.
For whosoever desireth to see God, he must be chaste and
continent, both in Body and Mind, and in all his Thoughts,
for impure Thoughts defile the Image of God, and drive
away the divine Presence out of the Soul.

Question

What

the seventh Beatitude

is

57.

Answeb.
Blessed

are

the

Peacemakers, for they shall he called

the

Children of God.

Question

What

doth this Beatitude teach

58.
?

Answer.
Blessing and
up the unbloody
Sacrifice to God, with Fastings and Prayer, to turn away the
Wrath of God from Men, which we most justly hnve deserved,

In the

first Place, those

Keward of

this Beatitude

are entitled to the

who

daily

off'er

;;

122

The Orthodox Confession of the

and reconcile him to his sinful Creatures.

Secondly,

Those

obtain the Promise of this Beatitude who, by prudently and

seasonably interposing, put away Strife and Quarrelling


and uniting Men in mutual Love and Charity, cause them to
become Friends who before were Enemies.
And, lastly,
those are intended who by their Counsel and Advice heal
the Differences arising. among Kings and Princes, and stifle
and extinguish the first Sparks of War, that Bloodshed and

may

Slaughter

he jirevented.

Question

What

is

the eighth Beatitude

59.

Answer.
Blessed are they which are persemted for Bighteousness' Sake

for theirs

is the

Kingdom

of Heaven.

Question

What

60.

doth this Beatitude teach

Answee.
They are the Objects of this Beatitude who speak the
Truth undauntedly, and reprove Men for their Sins and
Faults, notwithstanding for so doing they suffer Hatred,
and even Death As did John the Baptist from Herod (Matth.
:

XV.

and many

16),

reckoned

others.

In which

Number

are to

be

the Doctors of the

Church, Preachers of the


Gospel, and Confessors, who, for the Truth of their Doctrine
and the Purity of their Rules, have been hated and persecuted oftentimes even by their own ungrateful Hearers and
all

Disciples.

Question

What

is

61.

the ninth Beatitiidel

Answer.
Blessed are ye when

and

shall say all

Men

shall revile you,

manner of Evil against

and

persecute you,

you, falsely, for

my

Catholic
Sake.

Rejoice,

and

and Apostolic Eastern Church.


Ic eorcedivg glad,

for great

is

123

your Reward

in Heaven.

Question

What

is

62.

contained in this Beatitude

Answer.
The

Apostles, Martyrs,

the

for

orthodox

and

iiiul

those who suffer Persecution


Faith; who are reviled and

all

catholic

despoiled of their Goods and Possessions, driven


Banishment and Disgrace, and, finally, deprived even

afflicted,

into

of their Lives, and

Blood cruelly shed, are the Pos-

their

sessors of this Beatitude.

Question

63.

How are we to think concerning the Works to which Christ


hath promised the Reward of this Beatitude ?
Answer.
That these good Works are so connected and joined
and truly hath one of these
and so, likewise, that he
Virtues, he possesses them all
who is entirely destitute of any one is void of all the rest.
First,

together, that whosoever really

You

concerning these good


will not
only enjoy eternal Blessedness in Heaven, but also in this
Life, by the divine Favour, will receive a plentiful Reward
Secondly,

are to understand,

Works that we have

recited, that he

of temporal good Things


(Matth. xix.

29),

who doth them

According

Fvery one

that

to the

Words

of Christ

hath forsaken Houses, or

Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or


Lands, for my Name's Sake, shall receive an hundred-fold, and
shall inherit

There

is

no

everlasting Life.

Man

that hath

left

And

elsewhere {Mark

x.

29),

House, or Brethren, or Sisters, or

Father, or Mother, or Wife, or Children, or Lands, for

my

Sake

an hundred-fold now in
and the
and Mothers, and
Sisters,
Brethren,
and
and
Houses,
this Time,
in the World to
and
Persecutions;
with
Lands,
and
Children,
Gospel's,

come eternal Life.

iut he shall receive

124

Tlie

Onhodox Confession

of the

THE OETHODOX CONFESSION OE THE


EASTEEN CHUECH.

PART

III. OF CHARITY.

Question

What
fession

is

1.

contained in the third Part of the Orthodox Con-

Answer.
The third Part of the Orthodox Confession treats of the Love
of God and of our Neighbour, and contains the divine DecaTen Commandments.
Our Lord and Saviour Jesus Christ

logue, or

ratified

and confirmed

new Law, and enlarged


by these Words (Mattk. v.

the Authority of the Decalogue in the

and perfected the Doctrine of

it

19), Whosoever therefore shall break one of these least

ments,

and

shall teach

Kingdom of Heaven
same

Men

so,

Command-

he shall be called the least in the

and teach
Kingdom of Heaven.

but whosoever shall do

shall be called great in the

Question

them, the

2.

What is necessary for us toward the exact and right performing these divine Commandments?
Answer.
First, It is to be

considered that the

Commands

of

God

are either such as require us to do

as forbid us doing
is

some

evil

desirous to understand these

some good Thing, or such


Thing. Whosoever, therefore,

Commandments

rightly, ouo-ht


Catholic

and Apostolic Eastern Church.

125

what is meant by Good, and what


understood hj Evil. Good, therefore, is. Properly, Virtue, as Sin is Evil.
Now, as it seems to us to be the most
useful and agreeable Method, we shall first treat concerning
Virtues and Vices, and then of the ten Commandments of
our Lord and God.
in the first Place to learn
is

Question

How
of good

are we
Works

3.

to think concerning the Christian Virtues, or


?

Answer.
Crood Works, or the Christian Virtues, are the Fruits of Faith,
as of a

good Tree

[Matth.

vii.

16),

By

their Fruits ye shall

know them. And elsewhere (John xiii. 35), By this shall all Men
know ye are my Disciples, if ye have Love one to another. And
again (1 John ii. 3), And hereby we do know that we know him,
But that it may be more fully
if we keep his Commandments.
understood what we mean by Christian Virtue, we say that good
Works is the fulfilling the Commandments of God, which any one
doth freely ly the divine Assistance, the human Will and Understanding also concurring, and being moved thereunto by the Love
of God and of our Neighbour, and when a Man is free from all
real

Impediments.

Question

Which

4.

of the Christian Virtues are the

most necessary

Answer.
Faith, Hope, and Charity are the most necessary, as
being those without which we can by no Means obtain SalTo this the Apostle refers when he says (1 Cor. xiii.
vation.

Hope, and Charity, these three


Of the two former of
hut the greatest of
we have sufficiently
Hope,
and
Faith
namely.
these Virtues,
of this OrthoParts
foregoing
two
the
in
already
discoursed
13),

And now

abideth Faith,
these is

Charity.

dox Confession. In this present Part, therefore, we propose,


concerning
with the Guidance of the Divine Spirit, to treat
Charity.

126

Orthodox Confession of the

T)ie

Question

What

5.

are those other Virtues that spring forth

out of these three g-eneral and fundamental Virtues

aud

arise

Answer.
These three, Prayer,

and Ahns, which, arising from


and acceptable to God, by Jlope,

Fasti'iig,

Faith, are rendered pleasing

through Charity.

Question

What

is

Prayer

6.

Answer.

Of Prayer we have already treated sufficiently in


Second Part of this Orthodox Confession.
Question

What

is

Fasting

the

7.

Answee.
That Fasting which

is

considered as a Christian Virtue

Food

is

from some, as in Case


of Sickness) and Liquors, from all worldly Concerns, and
from all evil Desires that so, being freed from all Hindrances
and Encumbrances, the devout Christian may apply himself
with more Eeadiness and Tranquillity to recommend himself
to God in Prayer, and obtain bis Pardon
and also subdue
the Lusts of tlie Flesh, and receive the Grace of God.
Of
this Kind of Fasting the Scripture speaketh thus (2 Cor.
vi. 4, 5), But in all Things approving ourselves as the Servants
of God ; in much Patience, in Afflictions, in Necessities, in
the abstaining from all

(at least

Distress, in Stripes, in Imprisonments, in

in

Watchings, in Fastings.

(Joel

ii.

15),

Blow

the

And

Trumpet in Zion,

a solemn Assembly, gather the People.


Si^are thy People,

And

this

Kind

Tumults, in Labours,

again, iu

another Place

sanctify a Fast, call

And

Lord, and give not thy Heritage

of Fasting being rightly

little
to

after,

Reproach.

and duly performed,

Catholic

and Apostolic Eastern Church.

12Y

hath great Efficacy in obtaining God's Pardon for our Sins,


as came to pass at Nineveh.
But on this head we have been
very full already,, in treating of the Precepts of the Church.

Question

How many Kinds

8.

of Fasting are there

Answer.
There be

many

Sorts

observed at

of Fasts, as,

first,

those that are

Times, as the four yearly


Fasts, and those which are kept weekly on Wednesdays and
Fridays; and those accidental and occasional ones which
constantly

stated

by the Governors of the Church, in particular


Towns on particular Occasions. And these,
in due Obedience to the Church, mast be carefully observed.
There be also public and private Fasts; public, as those
which are solemnised by the whole Church in general ; and
private, or peculiar, such as are those observed and kept by
particular Provinces, or Countries, or Cities, or by private
Persons, by their own Appointment, for some religious
Advancement, or the Performance of a Vow, or by the Injunction and Command of their Ghostly Father.
are appointed

Provinces and

Question

What

is

Almsgiving

9.

Answer.
is a work of Mercy, performed hy doing a Benefit
Soul or Body of any one, having Regard only to the
Necessities, and not to the Person of him who standeth in Need

Almsgiving

to

the

of your Alms.
every Christian

Now,

this

Virtue

is

especially necessary for

Holy Scripture teaches (Tobit. xii. 9),


For Alms doth deliver from Death, and shall purge aivay all
Si7is : Those that exercise Alms and Righteousness shall he filled
And in the New Testament we find the Scripture
with Life.
thus recommending Almsgiving {Matth. xxi. 21), Go and sell
that thou hast, and give to the Poor ; and thou shall have Treasure
in Heaven.

And

as the

Christ promiseth that he will give a great

The OrtJiodox Confession of the

128

Reward

in the

Day

of

Judgment

(Matth. xxv. 40), Verily I

say unto you, Inasmuch as ye have done

my Brethren,
of my Father,

of these

ye have done

it

it unto one of the least


unto me; (ver. 84), Come, ye

inherit the Kingdom prepared for you from


Foundation of the World.
Moreover, Almsgiving, joined
with Fasting, renders our Prayers acceptable with God, and
inclines his Ears to hear us
As the Angel said unto
blessed

the

Cornelius (Acts x. 4),

Thy Prayer and

itself all

other Virtues, as

Second Part of

Alms

up

are come

we have already shown

in the

this our Confession.

Question

What

thine

This Virtue comprehends within

for a Memorial lefore God.

10.

other Virtues, besides, arise out of these

Answer.
These four general Virtues, Prudence,

Justice, Fortitude,

and

Temperance.

Question

11.

Wlierein doth Christian Prudence consist

Answer.
Christian Prudence is an earnest and upright Will, arising
from Forethought and a diligent Circumspection, that none
of our Actions or Thoughts offend God or our Neighbour.
Of this kind of Prudence the Lord thus teacheth us {Matth.
X. 1 6), Be ye wise as Serpents, and harmless as Doves.
Which St.
Paul thus more fully expoundetU {Eph. v. 15), See then that
ye walk circumspectly, not as Fools, hut as wise, redeeming the
Time, because the Days core Evil.
Wherefore le ye not unwise,
hut understanding what the Will of the Lord is. This Christian
Prudenxie is founded in Plainness and perfect Simplicity of
Heart, in all Honesty and Uprightness, and in all Wariness, that the Enemy of our Souls do not beguile us with
nor any others who may desire to give us
Indiscretion
Hindrance and Disturbance.
;

Catholic

and Apostolic Eastern Church.


Question

What

is

129

12.

Justice ?

Answer.
Justice is that Virtue which renders to every one that which

him and

belongeth unto

Due; which ohservetU

to do
and this
not only in one's Business and Dealings, but also in what
relates to another's Distinction and Dignity.
Christian Jus-

that which

is

is

his

his Duty, without respect to Persons

not only returns Good for Evil, but also permitteth not
wish Evil to another, although deserved from us According to the Apostle's doctrine (Eom. xii. 17), Recompense to
no Man Evil for Evil. Provide things honest in the Sight of
And the Apostle, speaking directly of Justice itself,
all Men.
saith thus {Rom. xiii. 7), Render therefore to all their Dues,
Tribute to whom Tribute is due, Custom to whom Custom, Fear
Owe no Man anyto whom Fear, Honour to whom Honour.

tice

to

one another

thing, but to love

fulfilled the

for he

that loveth another hath

Law.
Question

13.

Do, then. Magistrates and Judges sin against Justice when


they punish the Guilty for their Crimes

Answer.
no Power but of God ; as St. Paul
3), Rulers are not a Terror to good
Works, but unto the Evil : Wilt thou then not be afraid of the
Power ? Do that which is Good, and thou shall have Praise

No

for there is

teacheth {Rom.

xiii.

of the same. For he is the Minister of God to thee for good.


But if thou do that which is Evil, be afraid; for he beareth not
the Sword in vain ; for he is the Minister of God to execute

Wrath upon him

that doeth Evil.

Question

What

is

Temperance

14.

Answer.
Temperance

is

the Moderation in Eating, Drinking, and


likewise it is that whereby

Clothing which any one observeth

;;

130

Tlie

Orthodox Confession of the

one prudently chooseth that which is fit and becoming him


as the Apostle says to the
in all his Words and Actions
walk
honestly as in the Day
Let
us
xiii.
{Bom.
Romans
13),
;

and Drunkenness, not in Chambering and Wanand Envying. In like Manner (1 Cor.
Let all things be done Decently and in Order.

not in Bioting

tonness, not in Strife


xiv. 40),

Question

What

15.

Fortitude ?

is

Answer.
Fortitude, that

is,

considered as a Christian Virtue,

is

firm Strength of Mind, whereby any one withstands all the


Storms of Temptation, which, for Christ's sake, he endure tli
from visible and invisible Enemies which Constancy of Mind
;

Paul describeth (Bom.

St.

viii.

35),

Who

shall separate us from

the Love of Christ ? Shall Tribulation, or Distress, or PerseAnd


cution, or Famine, or Nakedness, or Peril, or Sword?
after,
at
the
38th
Verse,
For
I
am
little
persuaded
a
that

neither Death, nor Life, nor Angels, nor Principalities, nor

Powers, nor Things present, nor Things to come :


nor Depth, nor any other Creature, shall be able
us

from

But of

the

Love of God, which

this Class of Virtues

when we

the former Part,


Spirit

is in

Nor
to

Height,

separate

Christ Jesus our Lord.

we have already discoursed

treated of the Gifts of the

in

Holy

and other Virtues.


Question

What

Sin

is

16.

Answer.
Sin hath not any Existence in itself, as it is not a Being
God wherefore we cannot explain what it is
only thus far we can describe it, That it is a certain unrecreated by

and unruly Will of Man, out of the Devil ; or it may


(1 John iii. 4), Sin is a
That is. Sin is a Transgression of
Transgression of the Law

strained

be described as in Holy Scripture


:

the

Divine

Law; which

Transgression

is

some Contrariety, oppos-

Catholic

and Apostolic Eastern Church.

131

ing the Will of God, proceeding from the Understanding and the
proper and deliberate Will of the Sinner. From this Contrariety ariseth Death, and all the divine Wrath ; as saith the
Scripture {Jarnes i. 15), Then when Zust hath conceived, it
hringeth forth Sin

and

Sin,

when

it is

finished, hringeth forth

Death.

Question

How many

17,

Kinds of Sin be there

Answer.
According to the Scripture, some Sins be unto Death, and
some not unto Death. There be, therefore, mortal Sins, and
those that are not so.

Question

What

is

mortal Sin

18.

Answer.
Mortal Sin

is,

when

Man doeth a
Law or, on the

the perverse Will of

thing manifestly forbidden by the divine

other hand, omitted to do, with the whole Heart and Desire,

that which

God and

is

commanded

our Neighbour

This Will of

Man

him who

of Grod, whereby Charity towards


broken.

is

excludeth from the Grace of God, and

it in his
Works.
For whicli
Reason their Degree of Sin is said to be mortal ; according
to the Apostle {Rom. vi. 23), Th^ Wages of Sin is Death.
A
base consenting, whereby any one determines or purposes to
commit a Sin, giveth indeed a grievous Wound unto the

killeth

fulfiUeth

Soul, but doth not entirely kill

it.

Question
Into

how many Parts

is

19.

mortal Sin divided

Answer.

One Kind

of mortal Sin

is original,

the other voluntary.

The Orthodox Confession of

132

Question

What

is

Original Sin

the

20.

Answer.
Originul Sin

was given
{Gen.

to

17),

ii.

is the

Adam,
Of

die.

we were

as

Adam.

Adam

Wherefore by one

And we

of

God which

all

for in the Day that thou eatest thereof


This original Sin spreadeth over all

human Nature ; forasmuch


all.

Law

Men, in these "Words


Knowledge of Good and Evil

Father of

the Tree of the

thou shall not eat


thou shall surely

Transgression of that
the

are conceived

all

then contained in

Sin hath passed into us

and born with

this

Blemish,

Scripture teacheth us {Bom. v. 12), By one Man Sin


entered into the World, and Death hy Sin ; and so Death passed
as the

This hereditary Sin


upon all Men, for that all have sinned.
cannot be rooted out or abolished by any Repentance whatever, but only by the Grace of God, through the Work of
Redemption, wrought by our Lord Jesus Christ, in taking
upon him our Flesh and pouring out his precious Blood.
And this is done in the Mystery of holy Baptism; and
whosoever is not a Partaker thereof, such an one remains
unabsolved from his Sin, and continueth in his Guilt, and
is

As

Punishment of the divine Wrath


Verily, verily, I say unto you, that
be horn of Water, and of the Spirit, he cannot
Kingdom of Heaven.

liable to the

except

eternal

said {John

it is

Man

enter into the

iii.

5),

Question

What

is

voluntary mortal Sin

21.

Answer.
Voluntary mortal Sin is that which, after having received
Baptism, and being arrived in Years of Discretion, laying

Love of God and of our Neighbour, and of our


Will we commit against the manifest Command of
By which Sin we are deprived of the divine Grace

aside the

own
God.

free

and Apostolic Eastern Church.

Catholic

133

we received in holy Baptism, and of the Kingdom of


Heaven, and become Captives to eternal Death As saith
the Apostle {Bom. vi. 16), Know ye not, that to whom ye yield
that

yourselves Servants to

obey., his Servants ye are to whom ye obey


whether of Sin unto Death, or of Obedience unto Righteousness ?
This Sin is taken away by Eepentance and the Mercy of

Grod,

through

Jesiis Christ

our Lord,

when

his Priest absolveth

the Penitent at Confession from his Sins.

Question

How may

22.

this voluntary mortal Sin be divided

Answer.
Into three Kinds.

Of the

First,

whereof we reckon general

mortal Sins, or those from whence others do arise

of the

committed against the Holy


GrHOST; and the thi7'd Sort are they which do the most
frequently draw down the divine Vengeance on this World.

Second are

those which

are

Question

What

are those

you

23.

call general mortal Sins

Answee.
These

Pride, Avarice, Whoredom, Envy, Gluttony, Desire of

Bevenge or bearing Malice, and Sloth.

Question

What

is

Pride

24.

Answer.
Pride

and

is

an inordinate and

lonjust

Ambition of its own Glory

Exaltation, by Bight or Wrong, over others.

This Sin,

first

and from this, as from an


all, sprang from Lucifer;
The
of Wickedness.
all
the
Streams
flow
Fountain,
infected
the
Lord
is
The
Fear
viii.
{Prov.
of
it
of
saith
13),
Scripture
and
the
evil
Way,
and
the
Arrogancy,
and
Pride
Evil
to hate
of

The Orthodox Confession of the

134

And

froward Motith, do I hate.

another Scripture saith {Sirach

God and Man. Opposite unto this


Vice is the Virue of Humility, which our liorA.- Jesus Christ,
commending and exhorting us to embrace, speaketh of thus
(Matth. xi. 29), Zearn of me, for I am meek and lowly in Heart,
and ye shall find Best unto your Souls.
X. 7),

Pride

is

hateful before

Question

What

25.

further Sins arise from this

Answer.
Namely, these to wit, Man's thinking Evil of his NeighClergy or
hour ; Bashly Condemning of others, whether
Disdbedienee
to
the
Chureh
and
our
Spiritual
Rulers;
Laymen;
;

also Boasting, Hypocrisy,

Fondness for Contention, Frowardness,

Strife, Unseasonable Curiosity, Arrogancy, Neglecting of God's

Commandments, Familiar and habitual Practice of Sin, and


Wherefore, whosoever desireth to be free from this
Sin, let him always bear in Mind the Words which God
spake unto Adam {Gen. iii. 19), Dust thou art, and unto Dust
Let him, likewise, be ever mindful of the
thou shall return.
and also of
Last Judgment, and of everlasting Torments
these Words of the Apostle {James iv. 6 and 1 Pet. v. 5),
God resisteth the Proud, but giveth Grace unto the Humble.
the like.

Question

What

is

Avarice

26.

Answer.
is the unbounded Coveting of Biches and Possessions.
Sin the Scripture speaketh thus {Prov. xxviii. 16),

Avarice

Of
He

this

that hateth Covetousness shall prolong his Days.

An

And

the

Heart they have exercised with


The Virtue opposite to
covetous Practices ; accursed Children.
as the Psalmist saith {Psal. cxii. 9),
this Vice is Liberality
He hath dispersed abroad and given to the Poor ; his BighteousApostle (2 Pet.

ii.

14),

ness remaineth for ever.

CatJwUc and Apostolic Eastern Church.

QUKSTION
Wliat Sins

arise

from Avarice

135

27.
?

Answer.

From

Avarice do

Rebellion, Oppression

arise Rapine,

and

Crioelty,

Fraud, Lying,

Slaughter,

Inhumanity,

Unmercifiolness,

Hard-heartedness, Envy, Treachery, Injuries done to the Poor

and

others, Niggardliness, Theft,

and the

like of these.

ever, therefore, desireth to avoid this Vice, let


reflect

upon the volnntary Poverty of

saith of himself {Matth.

Christ

Who-

him constantly
our Lord, who

The Foxes have Holes, and


the Birds of the Air have Nests, hut the Son of Man hath not
where to lay his Head.
Let him also he mindful that he is
the Steward only, and not the Lord of that which he possesseth
and that God will require an Account of his
Stewardship when he cometh to Judgment.
viii.

20),

Question

What

moredom

is

28.

or Intemperance

Answer.
Whoredom
nant

to the

As

Body

Man

doth

a foul and detestable Lust of the Flesh, repugof God, luhich a Man committeth against his own
saith the Apostle (1 Cor. vi. 18), Ecery Sin that a
is

Law

is

Body ; biot he that committeth Forniown Body. Furthermore, whereas


a Member of Christ's Body; whosoever,

without the

cation sinneth against his

every Christian

is

therefore, lasciviously walloweth with an Harlot defileth

Now, that every one of the Faithful


Christ's Body the Apostle affirmeth (1 Cor.

self.

is
vi.

him-

Member
15), Enow

of
ye

Shall I then
Members of Christ ?
Members of Christ and make them the Member's of an
Harlot? God forbid. And a little after (ver. 18), Flee Fornication.
The opposite Virtue to this Vice is Temperance.
not that your Bodies are the

take the

136

Tke Orthodox Confession of the

Question

What

29.

other Sins arise from this

Answer.
Blindness of Heart, Hatred of divine Things, Impiety, Envy,
Enmity to his Neighbour, and

Despair, Profuse Luxury, Laziness,

like.
Whosoever would, therefore, flee from this Sin,
hehoveth him to set continually before his Mind that the
holy God dwelleth not save in the chaste and pure Heart
For which Keason the sacred Prophet beseecheth God that

such

it

he would bestow on him a clean Heart (Psal. li. 12), Make me


a clean Heart,
God, and renew a right Spirit within me.

Question 30.

What

is

Envy

Answek.
a Grief and Discontent of Mind conceived at the Good
arising to another, and a Joy and Satisfaction when Evil heOr, perhaps, it ariseth from our Neighbour's
falleth him.
being something richer than ourselves, or for that he is as
much esteemed and as wealthy. The same suppose of Honour,
Glory, Learning, and other Qualifications. Of this Yice the

Envy

is

Scripture saith thus (1 Fet.


Malice,

and

all Guile,

and

ii.

1),

Wherefore, laying aside all

Hypocrisies,

and

Envies,

and

all evil

Speaking, as new-born Babes, desire the sincere Milk of the Word,


that

yemay grow

thereby.

Question

What

31.

Sins do spring out from this

Envy

Answer.
Hatred, Backbiting, Contempt, Fraud,
shed,

and such

like.

Circumventing, Blood-

Now, whosoever would

him always

strive to avoid

Good happeneth unto any Man cometh altogether from the divine
Favour; as it is said (1 Cor. iv. 7), What hast thou that thou
this Sin, let

didst not receive

Now

consider that whatsoever

if thou didst receive

it,

why

dost thou

Catholic

and Apostolic Eastern Church.

137

glory, as if thou hadst not received it

?
"Whosoever, therefore,
euvieth another the good Things that he hath received from
Grod, reproacheth God himself, and becometh altogether such
as he to whom it was said {Matth. xx. 15), Is it not laivful for

me

to

mine

do what
is

I will with

mine own ? Is thine Eye evil, because


The Opposite of this Vice is the Virtue of
and a Disposition of Mind to Goodwill.

good?

Benevolence

Question

What

is

32.

Gluttony 1

Answer.
Gluttony, or Bavening, is the devouring

an immoderate Quan-

of Meat and Drink, more than usual and necessary. Of this


Vice the Scripture thus speaketh {Ltike xxi. 34), Take heed

tity

any Time your Hearts he overcharged with


Surfeiting and Drunkenness, and the Cares of this Life, and so
And again (Bom. xiii. 13),
that Day come upon yoio unawares.
honestly,
as
in
the
Day
;
not
in Bioting and DrunkenLet us walk
ness, not in Chambering and Wantonness, not in Strife and

to yourselves, lest at

Envying.

Question

What

38.

Sins proceed from Gluttony

Answer.
Stupidity

and

Sloth, Laziness in the Exercises of Beligion, Lasci-

Vain Jests and Unseemly Mirth, Insolent Selfand Contempt of Others, Foul Language, Brawling, BudeTo this
ness, Great Diseases, Profuse Liixury, and the like.
Vice are opposite Sobriety and cheerful Frugality ; as it is said
(1 Cor. xiii. 40), Let all Things be done decently and in order.

vious Inclinations,
love

Question

What

is

Remembrance of

34.

Injuries, or the Desire of

Revenge

Answer.
The Desire ofBevenge is an inflamed Inclination wherewith an
angry Man burns, of taking Vengeance on any Person who hath
injured or offended him, or

whom

he thinks

to

have done

so.

Of

The Orthodox Confession of the

138
this

Sin the Scripture speaketh thus {James

Man worlceth
iv.

i.

19), Let every

Wrath ; for

he svjift to hear, slow to speah, slow to

not the Righteousness of God.

And

Man

Wrath

the

of

elsewhere {Eph.

and Wrath, and Anger, and Clamour,


p%d away from you, with all Malice.

31), Let all Bitterness,

and Evil-speaking

he

Question

What

35.

Bins are caused by this inveterate

hrance of Injuries

Anger

Remem-

or

Answer.

From

an Inclination

this Desire of Revenge arises

to Strife,

Grudging at another's Good, Bloodshed, Raving, Mischief, and


doing of Injuries, and the like.
The Virtue of Patience is
opposed to this Vice, as the Apostle declareth in these Words
{Reb. X. 36), Ye have need of Patience, that, after ye have done
the Will of God, ye

might

Question

What

is

Sloth

Promise.

receive the

and Listlessness

36.
?

Answer.
a Coldness and Negligence in ohtaining the eternal Salvation of our Souls, causing one to do good Actions with Unwillingness and Aversion, and to avoid taking Pains to do anything
Sloth

is

that is good.

Against this Vice the Apostle writes {Heh.

vi. 12),

Be not slothfid, hut Followers of them ivho through Faith and


Patience inherit the Promises.
Our Saviour, also, speaking of

such

idle

and

slothfid Servants, saith (Matth. xxv.

wicked and slothful Servant, thou knewest that


solved not,

and gather where I have not

strawed.

30), Cast ye the unprofitable Servant into outer

shcdl he lueeping

and gnashing of

What

from Sloth

26),

Thou

reap where I

And

again

Darkness;

(ver.

there

Teeth.

Question
Sins arise

37.

Answer.
Voluntary Dissoluteness, Pretences for Sinning, Scandal, a
Life, Haughtiness, and such like. The Virtue oppo-

Voluptuous

Catholic

and Apostolic Eastern Church.

139

Vice is Diligence and Wakeful Industry. To which


Christ thus exhorteth us (Matth. xxv. 13), Watch, therefore;

site to this

for ye know neither the

of

Man

Cometh.

be vigilant;

And

Day

nor the

Hour wherein the Son


v. 8), Be sober,

the Apostle saith (1 Pet.

because your Adversary the Devil, as a roaring

Lion, walketh about, seeking

whom

he

may devour

Whom resist

stedfast in the Faith.

Question

What

are the Sins tliat are

38.

committed against the Holy

Ghost ?
Answer.

An

over-great and ill-grounded Confidence in the Grace

God; i.e., Presumption, and


when any one entirely distrusts
of

is

to contradict the manifest

likewise Despair, which

the divine Mercy; for

is

tliis

and established Truth, and a

Denial of the orthodox Faith of Christians.

Question

What

is

39.

over-great Confidence in the Grace of

God

Answer.
a rash Dependence which any
and thereon presumes to hope
that God will not withhold his Grace from him, nor punish him,
notwithstanding he continues still in his Sins ; and so thereby
makes the Justice of God of none Account. Let those who
have this most daugerous and grievous Error to conflict and
This over-great Confidence

is

one takes upon the Mercy of God,

struggle with hear the Apostle teaching them, thus (Pom.


of his Goodness, and Forii. 4), Or despisest thou the Riches
bearance,

and Long-suffering ;

not knowing that the Goodness of

leadeth thee to Repentance: But, after thy Hardness and


impenitent Heart, treasurest up unto thyself Wrath against the

God

of Wrath and Revelation of the righteous Judgment of God ?


Of this Sort are those who, with unbridled Tongues, are
" If God pleases, I shall
uot ashamed to declare openly thus:
And thus,
be saved; and if he doth not please, I shall not."
castino- off all Care of amending their Lives, they rest in

Day

The Orthodox Confession of the

140

a destructive Security, and neglect the Salvation of their


Souls.

The Holy Scripture

provident, in these

Words

calls

on these

Men

(Matth. xviii. 14), It

is

be more

to

not the Will

of your Father which is in Heaven that one of these little ones


should perish. And the Lord hath pronounced by his Prophets
{Ezek. xxxiii. 11),

^s

live,

saith the

Lord God, I would

not

Death of a Sinner, hut that the Wicked tur7i from his


Way and live. Also the Apostle in another Place saith
(1 Tim. ii. 4), For this is good and acceptable in the Sight of

the

God our Saviour, who will have all Men to he saved, and to come
Those likewise partake of
unto the Knowledge of the Truth.
this Error who expect to obtain eternal Life by Faith only
without good Works.

Question

What

is

40.

Despair of the divine Mercy

Answer.
is a Distrust of the Mercy of God, which ariseth
a Sinner from a mistaken Opinion that God will not
pardon him, and receive him again into Favour, because of
the evil Deeds which he hath done, or the good Works which he
He supposeth human Malice and Iniquity
hath left imdone.
almost to exceed the divine Mercy and Goodness, as Cain
said {Gen. iv. 13), Mine Iniquity is greater than that it may be
remitted unto me; which horrid Blasphemy is the highest
and most reproachful Affront to the Mercy and Goodness of
Wherefore let not any one, howsoever great or heavy
God.

Despair

in

be his Sins, in the least think distrustfully or despairingly


of the boundless

Mercy of God toward Mankind.

Let him,
bethink himself of the Example of the
prodigal Son, whom his heavenly Father received with a
instead

thereof,

Countenance and Bosom full of Affection


when he repented and turned again unto him thereby
most clearly teaching us that we should not only forgive

most gracious

our repenting Brother seven times that whatsoever he hath


sinned against us in, but even until seventy times seven
The same he hath said by the Mouth of
{Matth. xviii. 22).

Catholic

and Apostolic Eastern Church.

141

Prophet {Joel ii. 12, 13), T^(.rn ye even 'unto me with all
your Heart, and with Fasting, and with Weeping, and with

his

Mourning

and rend your Hearts, and

turn unto the Lord your God


ful, slow to

Anger, and

and

not your Garments,

for he is gracious and merciof great Kindness, and repenteth him


;

of the Evil.

Question 41.

What is wilful Gainsaying or Perverseness which any one


committeth against a manifest Truth ?
Answer.

Person

is

guilty of this Perverseness, or Contradiction

against certain and manifest Truth, when, notwithstanding

he well and fully knows what


it

is

good, yet obstinately opposes

Words and Actions, though contrary to his


that he may go on in Sin with the less Restraint.

both in his

Conscience,

Of such Sinners the Scripture speaketh thus (Pom. i. 18),


The Wrath of God is revealed from Heaven against all Ungodliness and Unrighteousness of Men, who hold the Truth in
They wander in a like Error who slander
Unrighteousness.
the good Works of their Neighbour, denying that they be
as the Pharisees and Jews formerly abused our
of God
Saviour when they beheld him cast out impure Spirits with
Like unto these are they
his Word and do many Miracles.
who envy others the Grace bestowed on them by God, and
;

likewise those

who

forbear to

Christian Faith unto those

teach the Articles of the

who

are ignorant of

it

merely

and Evil-mindedness. Which Deeadful Evil


Christ, our King, Entirely Root out of
DO Thou,
A
every Catholic and Orthodox Christian's Heart
like Estimation is to be had of these who attribute true
Piety and other good Deeds, which are the Fruits of the
They also are led astray by
Holy Ghost, unto Hypocrisy.
out of Malice

same Error who put

Faith of Christ; as it is
said (Matth. x. 32), Whosoever shall confess me lefore Men, him
will I confess also before my Father ivhich is in Heaven ; but
whosoever shall deny me before Man, him urill I also deny before
the

my

Father which

is

off the

in Heaven.

The Orthodox Confession of the

142

Question

42.

"What are those Sins which do most usually and frequently


bring down the divine Vengeance on this World F

Answer.
These following ; namely, Wilful and designed Murder ; of
which the Scripture speaketh {Gen. iv. 10), The Voice of thy
Also the Sin
Brothers Blood erieth unto me from the Ground.

Sodomy ; as the Lord

of

saith (^Gen, xviii. 20), Because the

Cry of Sodom and Gomorrha


is

very grievoits

therefore

is

luill

have done altogether according

tliey

me; and

I vMl

and because their Sin


down now, and see whether

great,

go

to the

Cry of it which

is

come

Likewise Oppression of
the Orphan and the Widow, and the defrauding the Labourer
Concerning which thus the Prophet Malachi
of his Hire.
unto

if not,

speaketh {chap.

know.

you

will come near

Judgment, and
and against the
Adulterers, and against the False-swearers, and against those
that oppress the Hireling in his Wages, the Widow and the
Fatherless, and that turn aside the Stranger from his Right, and
To this may be added
fear not me, saith the Lord of Hosts.
those who neglect their Duty to their Parents, and become
As saith the Scripture {Exod. xxi. 15),
ungrateful unto them

I will

be

iii.

5),

a swift Witness against the

to

Sorcerers,

He
to

that smiteth his Father or his Mother shall surely be piot

And

Death.

shall surely be

(ver. 17),

put

to

He

that curseth his Father or Mother

Death.

Question

What

is

43.

venial Sin or Sin not mortal

Answer.
Sin not mortal,
that which no

Mary, can

be

Man

or, as it is

without.

not deprive ns

called by some,

venial Sin,

is

and the Virgin


Degree of Sin doth

that is born, except Christ

of the

However,

this

Grace of God, nor devote us unto


Of this Kind of Sin the Scripture thus
eternal Death.
teacheth us (John i. 8), If we say that we have no Sin we

Catholic
deceive ourselves,

and Apostolic Eastern Church.

and

the

Tnoth

Sin, indeed, can be described

us.
Not any particular
Name, but, in general,
Number of mortal Sins

in

is not

by

143

this

whatever are not reckoned in the


may be referred to this Class of venial

Nevertheless

Sins.

these Sins are not to be disregarded and suifered to pass

unamended

but we ought daily, in our Beds, and in the


Night Season, to call them to Mind, and bewail and lament
before God for them, as well as for our other Offences
According to the holy Psalmist (Psal. iv. 5), Sta^id in
Awe, and sin not ; commune %oith your own Heart in your
Chamber, and he still. And again (Psal. vi. 6), / am weary
of ray groaning ; every Night luash I my Bed and water my
Couch with my Tears. For these, therefore, is Pardon also
to be sought, through the Intercession of the holy Godbearing Virgin and the Choir of the Saints ; for how hateful
;

even these smaller

Offences

are

in

the

Sight of

God

is

manifest from Scripture (Prov. xv. 26), Wicked Thoughts are


an Abomination to the Lord. And without they be cleansed

away by

sincere Eepentance, they open the

Way

to mortal

and weaken the Piety of Man, and render him


and negligent of the Commands of God.

Sins, chill
slothful

Question

May

44.

not a Person by some Means become a Partaker of

another'' s Chiilt ?

Answer.

We become Partakers of another^s Guilt when roe entice


any one to Sin, especially if the Person be one that wholly
depends upon our Advice and Assistance, and puts all his
Such are those spiritual
Confidence and Trust in us.
Fathers who permit a Man to lead a wicked Life contrary
to the divine Commands and the Traditions of the Church.
Such, also, are those Masters who cause their Servants to
Husbands their Wives, Parents their Children, or
Teachers their Scholars, by immediate Persuasion, or permitting them the Liberty of Living, and so, too, of sinning
sin.

as they think

fit.

All these, and

render a strict Account unto

God

all like

in the

unto these, shall

Day

of

Judgment of

144
those

The Orthodox Confession of

who

are committed unto their Care

the

wherefore

St.

Paul

(1 Tim. v. 22), Lay Hands


suddenly on no Man, neither be Partaker of other Men's Sins ;

thus admonisheth his

own Timothy

keep thyself pure.

Question

By what

other

Sins of others

45.

Means may we become Partakers of

the

Answer.

When any one giveth Occasion unto others of sinning,


whether it he inviting them to sin by Scandal, by consenting, by indecent Language, by commending of Vice or
decrying of Virtue.
Among these are deservedly reckoned
those who designedly excite others to Anger, those who
do not strive against Vice and Wickedness with all their
Might, and those who do not, according to their Station,
repreliend and admonish.
All these become involved in the
other's Guilt.

Question

46.

Having now sufficiently discoursed concerning Virtues


and Vices, I desire thou wouldst treat concerning the

Commandments of God?
Answer.
The Commandments of God are
them are many others contained.
Question

But

ten

in

Number, and

in

47.

are not the Precepts of the old

Law long

since ful-

filled ?

Answer.
The Precepts of the Old Testament which were concerning
Ceremonies and Mysteries, and were to foreshow the Works

away as a Shadow at the


Approach of the Body; nor are they any longer binding or
to be observed by Christians.
But those Commands which
enjoin the Observation of Charity and our Duty towards God
and our Neighbour are not only to be observed by Christians,
of Christ, these all are passed

and Apostolic Eastern Church.

Catholic

145

but to be observed also more carefully and perfectly by them


than they were by the Israelites under the old Law.
For

God hath bestowed on

us greater and more excellent


on them, and especially as we have received that
most incomparable Grace of the Holy Spirit, through our
Lord Jesus Christ, so ought our Actions to excel those of the
Jews As it is said {Matt/i. v. 20), Unless your Righteous-

as

Gifts than

ness shall exceed the Righteousness of the Scribes aMo? Pharisees,

Likeye shall in no Case enter into the Kingdom of Heaven.


wise {verse 21), Ye have heard that it mas said hy them of
old Time, Thou shalt not

and whosoever

kill ;

shall kill shall

danger of the Judgment; But I say unto you, that


whosoever is angry with his Brother without a Cause shall
be in danger of the Judgment; and whosoever shall say to
be in

Eaka

his Brother,

shall

danger of the Council ; but

be in

whosoever shall say, Thou Fool

shall be in danger of Hell Fire.

much more
Commandments

In the same Place

is

also

of the rest

said

Love of God
and of our Neighbour are carefully to be observed, for on
As the Lord
these two hang all the Law and the Prophets
hath said {Matth. xxii. 37), Thou shalt love the Lord thy God
wherefore

the

all

relating to the

with all thy Heart,

Mind.
like

This

Thou shalt love


two Commandments hang

unto

these

and with all thy Soul, and


and great Commandment ;

is the first

it

all the

Law and

On

the Prophets.

48.

Since Christ confirmed only two

how can

the second is

thy Neighbour as thyself.

Question

thee

with all thy

Commandments,

I pray

there be ten?

Answer.
These are the two general and principal Commandments, on
these
all the rest are founded, and for this Reason
ten Commandments are divided into two Tables, in the first
of which those are contained which enjoin the love of God, in
which

which teach us in what Manner we are to love


Therefore in these two Christ hath confirmed and established the whole ten ; and concerning this
the last those

our Neighbour.

The Orthodox Confession of

146

the

Law

he hath pronounced thus {Lwke xvi. 17), It is easier for


Heaven and Earth to pass than one Tittle of the Lam to fail.

Question

What

is

the first

49.

Commandment

of the first

TaUe ?

AiJSWER.
This

is

the

(Exod. XX.

Land

the

2),

Commandment of the first Table, or Codicil


/ am the Lord thy God, who broicght thee out of

first

of Egypt,

shall have none other

and
God

out of the

Question

How

is

this

House of Bondage: Thou

hut me.

Commandment

50.

to be understood?

Answer.
first Commandment God reveals himself unto Man
be known by him, for unto this End gave he
he
may
that
an understanding Heart unto Man, that he might discern
and acknowledge him for his Lord and his Creator, and
Accordingly he doth not introduce
praise and glorify him.

In this

his

Laws by

it

saying, I

am

God, the Creator of the World

I am

thy God, who brought thee out of the Land of Egypt


being more familiar and affecting to the Jews that he

but,

should introduce his Commandments with a Eeason for their


obeying them that was taken from a signal and memorable
Transaction wherein they were most affectingly interested,
and which, as yet, continued before their Eyes, and whereby
they would the more manifestly and apparently see the great

Bounty and Goodness of God towards Men, and thereby be


excited to praise him with the greater Readiness, and acknow-

him

to be the one only true God.


He hath elsewhere
concerning himself {Isa. xlv. 12), I have made the
Earth, and created Man upon it ; I, even my Hands, have stretched
out the Heaven, and all their Hosts have I commanded.
Also a

ledge

testified

little
is

before (ver. 5),

no God besides me.

/ am

the Lord,

Now, we

and

none

else ;

bound

to a

there is

Christians are

exact Observance of this Precept than the Jews were

there

more
forasmuch

Catholic

and Apostolic Eastern Church.

147

Lord God hath bestowed ou ua a more ample and excelAccording to the Apostle (Coloss. i. 13), Who hath
delivered -us from the Power of Barhness, and hath translated us
into the Kingdom of his dear Son, in ivhoni we have Bedemption
through his Blood, even the Forgiveness of Sins.
In the second
Part of this Command the Israelites are forbidden to adore
and worship any other God but only the true God. By this
Precept, then, the inward Worship of God, and that which
proceedeth out of the Heart itself, is commanded; and that
because God seeth the Heart and searcheth out the most
hidden Thing's
of Men's Minds.
-'D'-

as our

lent Liberty

QUESTION

Who

51.

be they that disobey this Commandment, and wherein

do they transgress it?

Answer.
First,

All those do mortally sin against this

Command-

ment who do utterly deny and disown the Being of a God


Psalmist saith {Psal. liii. 1), The fool hath said
Secondly, Those who make
in his Heart, There is no God.
unto
whom they render Wormany
Gods,
unto themselves
true
God, as did the Heathen.
the
unto
ship and Adoration as

As

the

Thirdly, Those

who

sell

themselves to the Devil, as Conjurers,

and use Charms and


themselves
up to Superstigive
who
Those
Fourthly,
Spells.
those
who,
when they
and
in
them
Trust
tions and put their
Enchantments
and
Incanto
Eecourse
have
have any Sickness,
Superstition.
They
Fifthly,
like
such
after
tations, and follow
and
Divinations
iu
Omens
for
seek
to
themselves
who betake
and those who

practise magical Arts

Those who do not with a right Faith


in his N^iture he be only One, is
though
believe that God,
They who put more Trust
Seventhly,
Three.
yet in Person
and Circumspection
Prudence
own
their
in
more
and depend
or in their own
of
God,
Providence
and
than in the Grace
and Bravery,
Strength
their
in
or
Cunning,
Wisdom and
everything.

or in the

Eighthly,

Sixthly,

Numbers, Wealth, and Mightiness of their Friends.


They who love themselves and their worldly Pos-

The Orthodox Confession of the

148
sessions
this

In a Word,

more than God.

soever, or in

they sin against

set

their Trust therein besides the true

Question

What,

all

up anything of any Kind whatany Manner whatsoever, for a God, and put

Commandment who

then, are

we

God

only.

52.

think of the Invocation of Saints?

to

seems to be the most suitable Place


cerning that Matter ?

For

this

to treat con-

Answer.

We

pray unto the Saints for their Intercession with God,


may sustain our Cause with him by their Prayers

that they

but we do by no Means call upon them as Gods, but as the


Beloved of God, whom they serve, and whom they worship
and glorify with united Hymns. And surely their Assistance
is

very necessary for us

Power they can help

not, indeed,

that of their

own

but because by their Prayers in our

us,

may

obtain the Grace and Favour of God for us.


Manner, we are taught by the holy Scriptures
that we should entreat the Saints, even whilst they remain in
this Life, to make Prayers and Intercessions for us unto
God As St. Paul himself did [Rom. xv. 30), I beseech you.
Brethren, for the Lord Jesus Christ's Sake, and for the Love
of the Spirit, that you strive together with me in your Prayers
And elsewhere (2 Cor. i. 10), In whom we
to God for me.
trust that he will yet deliver us, you also helping together by
Prayer for us, that for the Gift bestowed upon us by the
Means of many Persons Thanks may be given by many on our
In like manner he also prayed himself unto God for
Behalf.
others, as he testifieth {Philip, i. 4), Always in every Prayer
of mine for you all making Bequest with Joy. Now, from
these Testimonies of his we learn these two Things.
First,
That the Saints, whilst they continue in this Life, entreat of
others to make Prayers and Supplications to God for them.
Secondly, That they themselves, on their Parts, do pray and
intercede for others, not only privately and for Particulars,
but openly and for all As the Scripture witnesseth {Acts

Behalf they

For, in like

Catholic
xii.

5),

and Apostolic Eastern Church.

149

Peter therefore mas kept in Prison, but Prayer mas

made without ceasing of

the

Church unto God for him.

the Saiots after their departure can


us to Grod, forasmuch as they have
in the Exercise of this

Duty.

Now,
much more recommend

Nothing

to

Furthermore,

hinder them

if the

Saints

do procure the Punishment of the Wicked, as the Scripture


beareth Witness {Rev. vi. 9), I saw under the Altar the Souls of
them that mere slain for the
which they held

How

and

Lord, holy

long,

Word of God, andfor the


and

who

judge and
Earth ? how

true, dost thou not

avenge our Blood on them that dwell

much more

Testimony

they cried with a loud Voice, saying,

on

the

shall they intercede with G-od for their Brethren,

Warfare especially for


need of their Help and Intercession
As the Scripture teacheth (Rev. xi. 16), And the four and
twenty Elders who sat before God on their Seats fell upon
their Faces and worshipped God, saying. We give thee Thajiks,
Lord God Almighty. And again (ver. 18), And the Time is
are conflicting in the Christian

those

who stand

in

come that thou shouldest give Reward unto thy Servants the
Prophets, and to the Saints, and them that fear thy Name,
But some will say that the Saints do not
small and great.
know or understand our Prayers ; to such we answer that
although, indeed, of themselves alone they

know our

may

not hear nor

Prayers, yet nevertheless, by the divine Favour

and Eevelatioii wherewith God abundantly blesseth them,


and as Elisha knew what
they will both see and understand
his Servant hath done on the Way (2 Kings ch. v.), in like
Manner, also, do the Saints know and hear the Necessities
of those who call upon them, even by the divine Communi;

cations.

Furthermore, also, we do address ourselves unto the

Angels, that they would assist us with their

Support and

Favour before God, inasmuch as it is they who present the


Prayers of Men, and our Deeds of Charity, and other good

Now, seeing that after


the divine Majesty.
Death the Saints become as the Angels, they can therefore,
undoubtedly, in like Manner both know our Necessities and

Works imto

hear our Prayers, and also help us by their Intercession.


From whence it follows that we are far from offending
ao-ainst this Commandment when we put up our Prayers

150

The Orthodox Confession of

the

uuto the Saints, who, standing always like faithful Servants


hefore the divine Majesty, can therefore become Supplicants

One Only True God.


we despise and reject the Assistance and labouring for us of the Saints, we shall most
grievously offend the divine Majesty ; forasmuch as we refuse
to do Honour unto those who have most faithfully and
most holily served him.
Having now finished the Doctrine of this Commandment,
we shall conclude with laying down two Things which
every Christian ought to understand aright.
The First
is, that we do not in any way trespass against this Commandment of the Decalogue, nor weaken its Authority
neither do we in any wise act beside the Intention and
Meaning thereof by our praying to the Saints, seeing that
the Honour which is done unto the Saints is rendered
through them to the Majesty of God himself, unto whom
the Saints are become dear and acceptable because of their
Faith, and the Lives, adorned with all Virtues, whicli they
lived whilst on Earth.
Wherefore it is right and a Duty to
for our Salvation

On

the other

unto that

Hand,

if

reverence the Saints of God, according to the Scripture (Psal.

cxxxix. 17),

how dear unto me are

all thy Saints,

God!

forasmuch as through them we obtain the Favour and Assistance of God, as formerly the Friends of Job whom the
Lord commanded that they should go unto his faithful
Servant Joh, that he might pray for them, and that for his
Sake their Offences might be forgiven. The second necessary
Point is, that this Commandment forbids that we should
worship any created Thing whatever with the Worship called
Latvia, which we have before expounded.
For we do hj no

means worship the Saints of God with that most holy Worship
of Latria, but modestly call upon them as our Brethren and
the Friends of God, praying that they would obtain the
divine Help and Assistance for us their Brethren, and be
us.
And this is in no wise
repugnant to this Precept of the Decalogue ; for as the People
of Israel sinned not in calling upon Moses to intercede with
God for them, so neither do we sin in desiring the Assistance and Intercession of the Saints.

as

Mediators with God for

Catholic

and Apostolic Eastern Church.

Question

What

is

the second

151

53.

Commandment

Answer.
T/iOu shalt not

make

to

Likeness of any Thing that


beneath, or in the

thyself any graven Image., nor the

in Heaven above, or in the Earth


Waters under the Earth.
Thou shalt not
is

fall down to them, nor worship them.

Question

How

is this

Commandment

54.

to be understood

Answer.
This

Commandment

is

treateth concerning the

distinct

from the former, for that


his being only One,

True God, and

and taketh away and prohibiteth the vain Crowd of false


Gods whereas this Commandment relateth to certain outward Eites and Ceremonies, namely, that we should not
only not worship false Gods, but that we should also not make
or dedicate any graven Image in Honour of them, nor give
religious Worship unto Idols, or perform Sacrifices and
;

solemn Rites to them.

Those, therefore,

Commandment who worship

sin

against this

Idols as Gods, and offer Sacrifice

According to the Psalmist


unto them, and trust in them
(Psal. cxxxv. 15), The Images of the Heathen are but Silver
They have Mouths,
and Gold, the Work of Men's Hands.
:

and speak not; Eyes have they, and they see not. They have
Ears, and hear not; neither is there any Breath in their
Those that make them are like unto them ; and so
Mouths.
They also break
are all they that put their Trust in them.
this Commandment who give themselves up to Covetousness,
of

whom

the Scripture speaketh thus {Coloss. iii. 5), Mortify


your Members which are upon the Earth ; FornicaUiicleanness, Effeminacy, inordinate Affections, evil Con-

therefore
tion,

Gluttons,
and Covetousness, which is Idolatry.
and they who are given up to riotous Living, sin

cupiscence,
likewise,

The Orthodox Confession of the

152

against this Precept, of

whom

God

the Scripture thus speaketh

Belly, and their Qlory is


Shame, who mind earthly Things. Moreover, they are
guilty of breaking this Commandment who use Enchantments
and Juggling, who put their Trust and Confidence in Fortune
and Fate, who seek by Soothsaying and Divinations to
Icnow what is to come to pass, and pretend to foretell future
Things by the Lines of the Hand, by Witchcraft and conjuring up of Spirits, by Observations of Water, and the like.
They also who endeavour by Spells and Sorcery to transform
Men into brutal Forms, and they who wear Amulets for
turning away of Evils, and who carry about them, or bind
on their Bodies, Scrolls inscribed with Oracles, or Prophecies,
or magical Characters, and by looking on such Scrolls, or
muttering over them certain Invocations, or whirling them
around them, do believe that nothing, whilst such Charms
are present, can have Power to hurt them, whether Fire, or
Water, or Sword, or any other Weapon.
And all they who
use conjuring Wands, knotted Strings, and other unlawful
Remedies, which are also condemned and disallowed by the
Art of Curing and Physicians, whether the same be by magical Verses, or Characters, or any other kind of Thing which
they hang up, interweave, untie, or any Way else apply,
as in Earrings for the Ears, in Rings for the Fingers, or
(

Philip,

19), Their

iii.

is their

in their

otherwise.

Question

What

are

we

to think of the

worshippeth and reverenceth

65.

Images which the Church

Answer.
There
Idols.

is

An

a very great Diiference between Images and


is a mere Fiction and Invention of Men, as

Idol

the Apostle testifieth (1 Cor.


the

World.

forth a real

viii.

4),

An

Idol

is

nothing in

But au Image is a Representation showing


Thing that is actually being in the World, as

the Image of our Saviour Christ, of the holy Virgin Mary,


Besides, the Heathens worshipped
and of all other Saints.
their Idols as Grod,

and

offered Sacrifices unto them, thinking

Catholic

and Apostolic Eastern Church.

153

Gold and Silver to be true Deities, as of old did NebuchadWliereas we, in worshipping and reverencing Images,
do not adore the Painting or the Wood, but we respect the
Saints who are thereby represented, aud worship them with
that kind of Worship which is called Dulia, placing them,
by the Kepresentation, before our Eyes as if they were in

nezzar.

Sight aud we really beheld them ; as, for instance,


we worship a Crucifix, we thereby set Christ himself
before our Mind hanging upon the Cross of our Salvation
and unto him, with religious Gratitude, do we bend our
our

whilst

Knee and bow down our Heads.


So, in like manner, when
we reverence the Image of the Virgin Mary, we ascend in
our Minds unto the most holy Mother of God
to her it is
that we bow down our Heads, to her we bend our Knees,
and it is her that, with the Archangel Gabriel, we proclaim
;

the

most blessed of all Men aud Women.


It is evident,
Worship of holy Images, which is received

therefore, that the

into the orthodox Church,

ment, as
God, nor

it is

is it

but

is

not contrary to this

neither the same with that which

addressed unto the

Work

of Art

Commandgiven to

is

that

is,

the

unto the Persons of those Saints whom the


Images represent unto us.
Furthermore, as the Cherubim
that overshadowed the Ark of the Covenant represented those
real Cherubs who serve God and stand before his Face in
Heaven, and the Israelites worshipped and reverenced them
and, in like
without breaking this Commandment of God
manner, as the Jews sinned not, nor broke this Command
of the Decalogue, but rather honoured God with more Glory,
Picture

when they worshipped the Ark of the Covenant, and received


So neither do
with Honour and Respect (2 Sam. vi. 13)
we transgress this Command of the Decalogue by reverencing
holy Images, but rather more highly praise God, who is
it

wonderful in his holy Places {Psal. ixviii. 35).


we must take Care that every Image has

less

of the
it

may

Saint
the

it

representeth inscribed on

it,

Neverthethe

Name

that thereby

more readily answer the Intention and Design of

the Worshipper.

We may add, furthermore, in Confirmation of what we


have said concerning the Worship of holy Images, that the

The Orthodox Confession of the

154

Church of God, in the seventh General Council, hath pronounced a dreadful Anathema against the Image-breakers,
and hath established and confirmed to all Ages the Worship
As is manifest in the Ninth
of holy and venerable Images
Canon of the Council.
:

Question

56.

For what Reason, then, was Mezeldah praised in the Old


Testament, who broke in Pieces the brazen Serpent that Moses
had formerly set up and dedicated ? (2 Kings xviii. 4.)

Answer.
Because the Jews began to fall away from the Worship of
true Grod, worshipping the Serpent as true God, and
offering Incense unto it, as the Scripture showeth.
Therethe

fore to cut off this Evil,

and that

might not spread

it

farther,

Hezekiah breaks in Pieces the Serpent, that it might give no


further Occasion of Idolatry to the Israelites.
But had there
it the Worship of latria, he would not
have broken the Serpent, nor have condemned the Israelites
of Idolatry.
We Christians do not worship Images as God,
nor in our Approaches to them do we depart from the Latria,

not been given unto

due only

which

is

of the

Image

to

God himself; but

rather by the Help


by the Hand unto God

are we, as it were, led

we honour the Saints, as the Friends


with
worship
Gud,
the
of Dulia, and beseech them to render
of
our God propitious and favourable unto us.
But if any one
out of Ignorance should worship Images otherwise than herein
is taught, surely it would be better that such an one should
be instructed rightly in this Matter than that the Worship
whilst in their Images

of venerable Images should be banished of the Church.

Question

What

is

the third

57.

Commandment

Answer.

the

Thou shall
Lord will

not take the


not hold

Name

him

of the Lord thy

God in

guiltless that taketh his

Name

vain, for

in vain.

and Apostolic Eastern Church.

Catholic

Question

What doth

this

Commandment

155

58.

teach us

Answer.
First, It teacheth us that we should hold the Name of the
Lord God in the highest and most awful Respect and Honour,
nor ever use it lightly or jestingly, nor on trifling Occasions
or for unjust Purposes.
Secondly, Tliat by no means we call

the

Name

of

God

to gain Credit to a Falsehood, nor perjure

we do not give Occasion or Advice


Fourthly, that we do most devoutly observe and fulfil whatever Vows we make unto God,
according to that Scripture (Deut. xxiii. 21), When thou shalt
vow a Vow unto the Lord thy God, thou shalt not slack to pay it ;
Thirdly, That

ourselves.
to others

to

be Forsworn.

for the Lord thy


be

Sin in

God

tvill

And

thee.

it of thee ; and it would


Sort are all they guilty who,

surely require

in

this

having promised in their Baptism that they would persevere


in the right

afterwards
interest or

and true Faith of God


sufi'er

themselves

Danger of Suffering

to

their Life's

be drawn

to

namely,

us,

End, yet

away

for

self-

for fear of

being

and do
and renounce that which they had before
so solemnly sworn and promised unto God: Couceruing the
Danger of which Apostasy the renowned Apostle St. Paul
rejoiceth in these Words (2 Tim. iv. 7), I liave fought a good
hart in their worldly Honours, or Estate, or Life,

therefore abjure

Fight

I have finished my

Course

have kept the Faith.

QuES'iuON 59.
Wliat

is

the fourth

Commandment

Answbb.
Remember
thou labour,

that thou keep holy the Sabbath-day

and

do all that thou hast to do.

Lord thy God ; in

But

six

Bays

the seventh

thou shalt do no

shalt

Day

manner

Sabbath of the
of Work, thou, nor thy Son, nor thy Daughter, nor thy Man-servant,
nor thy Maid-servant, nor thy Cattle, nor thy Stranger that is
is the

it

The Orthodox Confession of the

156

within thy Gates;

fw

Earth, the Sea, and

in six

all thai

Lord made Heaven and


and rested the seventh Day
seventh Day and hallowed it.

Days

in them

Wherefore the Lord Messed the

Question

What

are

we

to learn

the

is,

60.

from this Conmandment

Answer.
Hereby we are to know that Grod hath set apart one Day
in seven, to the end that Mortals might be mindful of the
Benefits which he continually bestoweth upon Mankind, and
that for an especial Memorial of all his Blessings and Mercies he hath hallowed this Day, in which Men, meditating
upon the gracious Goodness of God, might give thanks unto
him and glorify his Majesty. Therefore, when in six Days
God had created the whole Universe out of nothing, and had
rested the seventh Day, he sanctified it ; that Men, laying aside
all other Employments, might with extraordinary Devotion
worship and praise God, in Remembrance of the great Blessings he hath bestowed upon us in the Creation of the World.
So, likewise, when he had delivered the Israelites out of Egypt,
he was pleased to establish the Feast of the Passover by
Moses; as also many other Feasts and solemn Times, which
are mentioned in the Old Testament, and were to be
observed.
But we Christians, instead of the Sahhath, keep
holy the Lord's Day, which we do because on the Lord's Day
the World was renewed and human Nature delivered from
the Bondage of the Devil by the glorious Resurrection of our
Lord Jesus Christ. Wherefore we ought to abstain this whole
Day from every kind of Work and Employment, that with
quiet and undisturbed Minds we may entirely be given up
the whole Time unto Prayer and holy Meditations for the
great Benefits we have received. And, likewise, our Families
and Servants must do no work on that Day but beino- at
Rest and Leisure, let them be employed only in holy Thing's,
praying unto God and praising him.
Furthermore, by this
Commandment we are obliged to observe and keep all such
other Days as the Church hath required us to keep holy, such
;

Catholic

and

Apostolic Eastern Church.

157

the Feasts of Thanksgiving, of the Nativity of Christ, of


Cirmmcision, of the iJpiphany, of the Purification of the
Blessed Virgin, of the Mesurrection, Ascension, &c. ; also the
as

tlie

Festivals of the Ever- Virgin-Mary, the Apostles, the Martyrs,


and of other Saints. Now, after what Manner the Lord's Day
ought to be observed the sixth General Council teacheth in
Moreover, another Cause of transferthe Ninety-first Canon.

Day is this, namely, that Christ


Lord of the Sabbath, according to the Scripture {Matth.
xii. 8), For the Son of Man is Lord even of the Sabbath-day.
If, therefore, Christ be Lord of the Sabbath, then surely the
Sabbath is with great Reason transferred to the Lord's Day,
both because Christ might not seem to be in any Subjection
thereunto, and also because on that Day, and none other,
Whereby the World, as to
did Christ arise from the Dead
its eternal Salvation, was renewed and restored.
ring the Sabbath to the Lord's
is

Question

What

is

the fifth

61.

Commandment

Answer.
(Exod. XX. 12), Honour thy Father and thy Mother, that it
be well with thee, and that thy Days may be long in that

may
good

Land which

the

Lord thy God giveth

Question

How

is this

Commandment

thee.

62.

to be understood

Answer.
to honour our Parents,
Obedience and Respect unto them, as they
And even natural Reason
both begat us and raised us up.
would teach us that it was highly just and good to love those
from whom we came, even although there were not any
Command of God to oblige us to do so for we are beholden
unto them for the highest of all Benefits, and which we can
ia no wise possibly make them a like Return of, inasmuch

This

and

Commandment requireth us

to render all

The Orthodox Confession of the

158

we can by no Means beget those who begot us and therenext to God, we have not received from any so
great Benefits as from them (except spiritual Gifts), assuredly
unto them do we owe the highest Affection and Obedience,
lu these Words, Father and Mothee, this Commandment
likewise comprehendeth all those from whom we receive any
as

fore, since,

Good, as our spiritual Fathers, our Teachers, Masters, Kindred,


which the Apostle declareth
ill these Words {Rom. xiii. 1), Let every Soul he subject to the
And again (ver. 7), Honour to whom Honour.
higher Powers.
And {Bom. i. 31) lie calleth those who are disobedient unto
their Parents without Understanding.
However, we must be
careful that nothing be contrary to the Glory of God or his
most holy Commandments, always remembering that we must
obey God rather than our Parents : According to the Doctrine
Kings, Magistrates, and the like

of Christ (Matth. x. 37),

than me

is

stood of

all

He

that loveth Father or Mother more

not worthy of me.

our Superiors.

And

Lastly,

the same

We

is to be undershould let this Eegard

and Eespect that we owe to our Superiors shine forth in


Goodwill and Submission, and speaking honourably of them, and
the

like.

Question

What

the sixth

is

63.

Commandment

Answer.
Thou

shall not kill.

Question

How

is

this

Commandment

to

64.

be understood

Answer.

Commandment teacheth us

This

means

to be

that Man-slaying

committed by a righteous

Man who

is

by no

feareth God,

Body or of the Soul. Those


Body do only take away a temporary Life, but
those who kill the Soul deprive it of eternal Life and these
are by far the most criminal Man-slayers.
Of this sort are
Heretics, false Teachers, and wicked and reprobate Christians,
whether

who

it

be a killing of the

kill the

Catholic

and Apostolic Eastern Church.

159

who

set au Example of evil Living; that is, when they


become Stumbling-blocks unto others. Concerning whom the
Scripture judgeth thus (Matth. sviii. 6), Whosoever shall offend

him

one of these little ones that believe in me, it were tetter for

a Millstone were hanged about his Neck, and that he were


drowned in the depth of the Sea. Furthermore, a Person maj

that

be guilty of killing not only by his own Act, but also by


persuading of another^ to do it, by assisting, instigating,

and consenting to others.


This Commandment also comprehendeth all whatsoever may produce or cause killing, as
Pride, Envy, Hatred, Covetousness, and the like.

Question

What

the seventh

is

65.

Commandment?
Answer.

Thou shalt not commit Adultery.

Question

How

is this

Commandment

67.

to be understood

Answer.
Our Lord Jesus Christ enjoined the most exact and perfect
observation of this

Commandment when he

Whosoever looketk on a

Woman

to

said {Matth.

mitted Adultery with her already in his Heart.

Adultery

is

v.

lust after her hath

Now,

twofold, the one spiritual, the other bodily

spiritual Adultery is,

when any

28),

com;

this

the

one, putting off the true

and catholic Faith, turneth aside into various


Of such an one the Scripture speaketh thus {Psal.

orthodox
Heresies.
Ixxiii. 26),

They that forsake

thee shall perish

thou hast de-

stroyed all them that commit Fornication against thee.

Adultery

is

an unclean and immodest

Man.
By this Commandment,
Lewdness and Wantonness is forbidden
procuring and alluring others to Unchastity, indecent

with the Wife

of another

likewise, all other


as also

Bodily
Action committed

The Orthodox Confession of the

160

As the
and
all
Vnclean3), Fornication,
not once be named amongst you,

and obscene Songs, and Dancing and


Apostle declares {Ephes.

v.

ness, or Covetousness, let

as hecometh Saints

it

Gestures

neither Filthiness, nor foolish Talking,

nor Jesting, which are not convenient.

Question

What

is

67.

Commandment ?

the eighth

Answer.
Thou

shall not steal.

Question

How

is this

Commandment

68.

to be

understood?

Answer.

Commandment teacheth us

This

that

we

are not to possess

ourselves of that which belongeth unto another by any unjust

Means whatever, whether

it be by Robbery, or Theft, or
Right of another.
Hereby is also
forbidden the taking away another's good Name and Eeputation, the exacting too much of one's Hireling or Tenants,

violently withholding the

and the imposing too hard Conditions of Service on them.


Of all which the Apostle
This likewise respects Usury.
thus pronounceth (1 Cor. vi. 10), iVor Thieves, nor Covetous,
nor Drunkards, nor Revilers, nor Extortioners, shall inherit
the
all

Kingdom of God.

This

Commandment

regardeth, also,

and Bargains, in which we are required


true and upright, that we defraud not one

just Contracts

to be

strictly

another.

Question

What

is

the ninth

69.

Commandment ?
Answer.

(Exodus XX.
NdgKbour.

16),

Thou

shall not hear false Witness against thy

Catholic

and

Question

How

are

we

to

161

Apostolic Eastern Church.

70.

understand this Commandment?

Answer.

Commandment forbids us to speak any Falsehood of


Neighbour
our
or hurt the Character of another out of Malice
or a Desire of Eevenge
in a Word, that we should avoid
all evil Dispositions and Passions, that we become not the
Children of the Devil, and like unto those of whom our Lord
spake {John viii. 44), Te are of your Father the Devil, and the
Lusts of your Father ye will do.
He was a Murderer from the
Beginning, and abode not in the Truth, because there is no Truth
in him.
When he speaheth a Lie, he speaketh of his own : for he
is a Liar, and the Father of it.
In a more especial Manner it behoveth all such as are
called to sit in Judgment that they most carefully observe this
Commandment, that they be not led aside by the Testimony
of false Witnesses or Writings, but that they judge onljrighteous Judgment, lest they become the Children of the
Devil and Heirs of Hell.
This

Question

What

is

the tenth

71.

Commandment ?
Answer.

(Exodus XX. 17), Thou shalt not

covet thy Neighbour's Wife,

thou shalt not covet thy Neighbour's House, nor his Land, nor his

Man-servant, nor his Maid-se7-vant, nor his Ox, nor his Ass, nor

any Thing that

is his.

Question
After what Manner
Commandment ?

are

we

72.

rightly to

understand this

Answer.

Among

all

the Commandments that relate to Charity or


is the most complete and

Love towards our Neighbour, this

162
full, for

The Orthodox Confession of the Eastern Church.


it

not only forbiddeth outward Actions, but even

inward Parts of Man, and the evil Inclinafrom the deliberate Purposes and Will of
This Commandment, therefore,
Men's Minds to do Evil.
fulfilletli all Christian Perfection ; and he who truly keepeth
it may be thought to have done full Justice to his Neighalso those of the

tions which arise

bour.
For That Which Thou Wouldbst Not That
Another Should Do Unto Thee, That Do Thou Not Unto

And herein is all Christian Salvation contained,


No One Should Desire Anything That Is Averse To
God Or His Neighbour, but, on the other Hand, that He
Should Love God More Than Himself, and His Neigh-

Another.
that

bour As Himself.
These Duties if we perform and do in this World with
the Love of our Lord and God, rightly and duly, and
with the Catholic and Orthodox Faith, Then surely,
without any doubting, we may hope to obtain the supreme
Perfection of Charity in the World to Come, and to praise
and celebrate in Heaven that One only God, who is worshipped in Trinity, The Father, The Son, and The Holy
Ghost, for ever and for ever.
Amen.

The End.

And may Glory

be to God.

PRINTED BY BALLANTVNE, HANSON AND


EDINBUBOH AND LONDON.

00.

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PUBLISHED BY

THOMAS BAKER,
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i,

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MR. THOMAS BAKER'S PUBLICATIONS.

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By WILLIAM HUMPHREY, SJ.


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MR. THOMAS BAKER'S PUBLICATIONS.

THE HISTORY AND ANTIQUITIES


OF THE ANGLO-SAXON CHURCH,
Containing an Account of

its

Clerical

vols,

Institutions,

JOHN LINGARD.

By dr.
A New Edition, in 2

Origin, Doctrines, Worship, Revenues, and

and Monastic

crown 8vo, cloth extra

Heads of Contents

5s. net.

Succession and Duties of Bishops


Church GovernmentAnglo-Saxon ClergyAnglo-Saxon MonksDonato the Church Religious WorshipReligious Practices Literature
Decline of Piety and Learning Reform by St. DunstauForeign MissionsThe Conversion of the

Britons and Saxons

tions

Notes, &c., &c.

" Tliis valuable work opened the eyes of the public to the misrepresentations
of the ancient English Church by certain Protestant writers, anci inaugurated
more truthful historical research." Gillow.

"Whoever reads 'Soames'

or 'Sharon Turner' should also read Lingard."

A DIALOGUE OF COMFORT
AGAINST TRIBULATION,
By the BLESSED SIR

THOMAS MORE,

Sofnefime Lord Chancellor of

Which he wrote
Crown

8vo, cloth

Knight,

EnsUmd^

......

while prisoner in the

Tower of London, A.D.

1534.

2s. net.

" There is in these books so witty, pithy, and substantial matter for the
easing, remedying, and patiently suffering of all manner of griefs and sorrows that
and such golden consolations and
may possibly encumber any man
encouragements, and genuine philosophy, were inscribed 'with a coal,' his
enemies having enhanced the pains of incarceration by depriving him of all

....

ordinary writing materials."

MR. THOMAS BAKER'S PUBLICATIONS.

ST.

TERESA. BOOK OF THE


FOUNDATIONS.

Translated from the original Spanish by the

And

dedicated,

by permission,

to

JOHN DALTON,

Rev.

the Mother Abbess and

.......

Nuns of

the

Franciscan Convent, Taunton.

Crown 8vo

2s. 6d. net.

TERESA.THE INTERIOR

ST.

CASTLE
OR,

THE MANSIONS.

Translated fiom the Spanish by the

And

dedicated, by permission, to the

Rev.

Right Rev.

JOHN DALTON,
W. Ullathorne

.......

D.D.,

O.S.B., Bishop of Birmingham.

Crown 8vo

ST.

TERESA. LETTERS.

......

Translated from the original Spanish by the

Crown 8vo

The

2s 6d. net

JOHN DALTON.

Rev.

only current English Translations of the

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Works

of this great

Spanish Saint and Mystic.

"The Holy

Teresa

not sufliciently known."

is

a prodigy of

GangancUi.

wisdom and

sanctity; her

works are

THOMAS BAKER'S PUBLICATIONS.


THE WORKS OF

JOHN OF THE CROSS

ST.

Of

the Order

of Our Lady of Mount Carmel.

Newly

translated and corrected from the last Spanish edition (of 1885), and
with an entirely
Life of the Saint, by
LEWIS, Esq.

New

Two

demy

DAVID

1 Is. net.
Contents
of the AuthorThe Ascent of Mount CarmelThe Dark Night of the
SoulThe Living Flame of Love Letters Spiritual Maxims, etc.

thick volumes,

8vo, cloth extra

Life

Extracts

I.

John of the Cross and his Works.


Clement X. in the Beatification of St. John of the Cross, 1675.
relating: to St.

He not only left an example worthy of all praise in the guidance of his
Order, but he even poured over the Universal Church the spiritual
fragrance which the Divine Goodness hjid so largely shed upon him."
Bull, Rom. Tom. vii. p. 287.
"

own

Benedict Xni., in. the Canonization of the Saint, 1726.


"In him Spain gave to the Catholic Church a man renowned for Christian

II.

and heavenly doctrine. . . . Like St. Teresa, he was divinely


taught to explain in his writings the secrets of mystical theology."
Bull, Rom. Tom. xii.p. I7S'
virtues

III.

The Roman Breviary.

Feast of St. John of the Cross, Nov.


"His

writings on Mystical Theology are


IV.

full

The University of Alcala,

" His writings contain almost everything that


souls.

" It

it,.

of heavenly wisdom."
is

1618.
useful for the direction of

who reads his works, that they were written by


one chosen of God, and assisted by Him in an extraordinary manner to write
with so much ease and grace on such difficult subjects, and so aptly to elucidate
is

evident to anyone

them by the authority of Holy Scripture.


'
judge, therefore, from the soundness and fitness of his doctrine, that
those who have the cure of souls should keep his works always before their eyes."

We

V.

From Documents laid before the

S. Congregation of Rites
TO promote the Canonization of the Saint, 1725.

" His writings on Mystical Theology, now spread through many kingdoms,
are full of Divine wisdom.
" Their style is so lofty and wonderful that, in the judgment of every one,
the knowledge of B. John of the Cross could not haye been acquired by the
power of the human intellect, but that it was revealed and infused from heaven."
" Their study is of great use in constraining souls to begin the way, and
embrace the life of perfection."
VI.
BOSSUET.
John of the Cross possess the same authority
Mystical Theology that the writings of St. Thomas and the Fathers possess
Dogmatic Theology." Instruct, sur les itats d'oraison, liv. I, No. 12.

" The writings of

St.

in
in

" Mr. Lewis' life of the saint is full, in fact, of matter which will amply
repay thoughtful and careful study, and can be warmly recommended to all
persons who are not already cognisant of its purport. .
.
.
The book is
capitally printed in clear type on good paper."
Tablet.

MR. THOMAS BAKER'S PUBLICATIONS.

THE LIFE OF
ST.

JOHN OF THE CROSS


0/ the

ML

Order of Our Lady of


BoKN

Compiled from

all his

1542,

Died

Carmel,

1591.

Spanish Biographers and from

other sources.

Translated and Edited by


In

thick vol,

cr.

DAVID LEWIS,

8vo (over 300


4s.

pp.), cloth extra,

6d. net.

"Mr. Lewis's Life of St. Joha of the Cross is no mere sketch, but
picture from the

this

volume we have the

gist of the best lives

interest of the life of the great mystic loses

"
which

of St. John of the Cross,

The deep human

nothing in the hands of Mr. Lewis."

University Bulletin,

A very admirable worlc, which we


is

in the

Dublin Review.

from that of Fra Joseph of Jesus to that of Garnica, 1893.

Caik.

afinished

hand of one who Icnew the Catholic Aspects of Spain

sixteenth century better than any other English writer."

" In

M.A.

warmly commend

to our readers,

well calculated to stimulate the study of Hagiography."

and

Cath. Times.

MR. THOMAS BAKER'S PUBLICATIONS.

A NEW BOOK BY THE


REV. WILLIAM HUMPHREY,

S.J.

"HIS DIVINE MAJESTY,"


OR

THE LIVING
Thick

cr.

8vo, cloth

GOD.
-

6s. 6d. net.

HEADS OF CHAPTERS.

Man's knowledge of God's existence Man's knowledge of what God is


The Essence and the Attributes of God The absolute properties of the Divine
Essence The negative properties of the Divine Essence God's knowledge
God's sincere will of man's salvation God the one Creator God, as the author
of nature God, as the authoi: of the supernatural The Paradise of God's
Creation The inner Life of God.

"Father Humphrey's numerous works make an almost complete library of


dogmatic, scriptural, moral, and ascetical theology. Some of tnem appeal to
Catholics exclusively, others are polemical, or at least apologetic, in the scientific
meaning of the term. His last voKme claims the respectful attention of every
man who recognizes the forces of a spiritual being within or around him.
Every detail of any truth which directly concerns his Divine Majesty, the only
one true and living God, must necessarily be of supreme interest to every
thinking man." American Ecclesiastical Review, May, 1897.
" This

is

the

title

of a comprehensive treatise on the one true

God

(de

Deo

Uno) and God the Creator (de Deo Creante). The title has been suggested by
the Spiritual Exercises of St. Ignatius, where it occurs no less than twentyfour times to express the Saint's great reverence and homage to the Supreme
Being. It comprises in twelve chapters what revelation teaches on the existence,
essence, attributes, properties, knowledge, will, creative action and inner life
of God. The author has freely used the lectures of Cardinal Franzelin and
Father Palmieri, both of whom were at one time his professors at the Roman
College. Like the many other works by which Father Humphrey has enriched
our theological literature, this volume is distinguished by solidity and accuracy
of doctrine.
This work is by no means light reading, but this defect, if defect
it may be called, is inherent in the subject, and is more than compensated by
the author's depth and width of grasp. The book will prove valuable to the
clergy and to the edlicated laity who are eager to get an insight into some of
the most profound truths and mysteries of our holy faith." Messenger of Sac.
Heart, New York.

MR. THOMAS BAKER'S PUBLICATIONS.

ANSELMI

S.

(Archiep.

A.D. MCIX.).

Cantuar.,

CUR DEUS HOMO?


CUM

PREFATIO.

LOND.,

1896.

i2mo, cloth

The
that

it

2s. net.

correctness of the Latin text of this edition

was seen through the press by the late Dr.

is

vouched

for

by the

fact

Littledale.

THE FOLLOWING ARE IN PREPARATION.

NOTES ON MEDIAEVAL
SERVICES IN ENGLAND.
By CHR.
Rector of

WORDSWORTH,

HOW TO

PRAY.

Translated from the French of

Edited by

M.A.,

Tyneham and Prebendary of Lincoln.

RICHARD

F.

PERE GROU.

CLARKE,

S.J.